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PART FIEST. 



Rational Dream Book, 

THE SCIENCE OF DREAMS. 

y BY 

P. A. EMERY, M. A., D. D., 

Author of 4 *Order of Creation,'' "Arcana of 

Nature Revealed," *'Religion and 

Science.'' "Landscapes of History," 

"Inner Life Night Thoughts." 



Dreamland, mystic, weird, profound I 
Nightly I walk thy 'nchanted ground ! 
Nightly explore, with eye serene, 
Each beauteous and each awful scene ; 
Of mocking phantoms now the sport, 
And now the Prospero of night : 
I wre^t from dreams their dark import, 
And drag the lurking shades to light. 
Thousands receive in dreams what they 
Should know in perfect light by day. 



ILLUSTRATED. 
— o— 

CHICAGO; M. A. EMERY, AND SON. 

1876. 



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Entered according to Act of Congress, in the year 1876, 

BY P.A.EMERY, 

In the Office of the Librarian of Congress at Washington. 



Weller & Metcalf, Printers, 
Chicago, Illinois. 



Dedication. 

TO PART FIRST, 

To all to whom the hidden half of Life is 
yet a mystery », and who would snatch that hid- 
den life from oblivion and walk with its dark 
fields illuminated by the Dawn of the Inner 
Day; to any and to all who would tear the 
serpent from tJieir bosoms and drive the wolf 
from their folds, and would grow great in 
manliness and honor, sweet and fragrant 
in womanhood, and crystalline in purity, 
and tender in innocence;— finally, to all 
with whom life is living, not vegetative, is 
intelligent, not automatic, this little volume 
is sincerely dedicated 

By the Author. 



N 



OTE. 



Part I embraces the Philosophy of 
dreams; their origin, varieties and use 
rationally and scientifically considered. — 
We recommend a careful perusal of this 
part, that the reader may "be the better 
prepared to understand the rules and inter- 
pretation as given in Part Second. 

Chicago, 1876. P. A. E. 



Contents. 



* 

Jacob's Ladder, Frontispiece 6 

Dedication 9 

Note to Part I . . . . 10 

The Land of Breams, Poetry 15-16 

Introduction 17-23 

Ten Propositions. .25-28 

Amplifications or Explanations 29-138 

Proposition I. — What Dreams Are. 29 

Common Idea of Dreams. 29 

The Physiological Theory 30 

Thought is Continuous 32 

Day-Dreaming 35 

How the Thinker becomes the Dreamer. ... 36 

What Dreams Are 38 

Proposition II.— What Thought is 39 

An Idea is an Image 39 

Active and passive Thought. 41 



12 

Man not self- living. 42 

Life influent into him 42 

Activity from Life 42 

Proposition III. — The Origin of Ideas 43 

Beginning of Consciousness 43 

Origin of Thoughts 44 

Their Advent into the Mind 46 

Natural thought from Memory 47 

Proposition IV. — The Influx of Thought through 

a State of mingled Good and Evil 49 

Good and Evil, Truth and Falsity mingled in the 

World of Spirits 49 

Mental Activity from Love and Desire 52 

Day-Dreaming Pernicious 54 

How to escape the Bondage 56 

Proposition V. — Dreams indicative of Charac- 
ter . 59 

Whence come Dreams 59 

Dreams flow from Active Desires 61 

Daily Business seldom subject of Dreams. ... 62 

Proposition VI. — The Memory 63 

What Memory is 63 

Duality of Man's Nature 65 

Connection between Spirit and Matter 66 

Duality of the Faculties of the Mind 68 

Where conscious Life commences 70 

The Book of Life, or Internal Memory 72 

An Instance 72 



13 

Proposition VII.— Imperfect Sleep the Break- 
ing Condition 75 

The Mind a Complex Organism 75 

Thought ever active, even in Trance. ....... 76 

Can Dreams be prevented ? 78 

Mental Activity promoted by Abstemiousness 79 

No Dreamless Sleep 80 

How to avoid Dreams 81 

Proposition VIII.— Confused and Distorted 

Dreams 83 

What causes them*. 83 

Dreams often clear and logical. 87 

Proposition IX. — Admonitory and Premoni- 
tory Dreams 89 

Spirits attendant on Man 89 

Man, as to his Spirit, lives in the World of 

Spirits 91 

The Unity of Creation 92 

The Spiritual Sun, Divine Omnipresence. ... 95 

Spirits and Angels present in Sleep .98 

Admonitory Dreams .99 

Ancient Dreamers .100 

Modern Premonitory Dreams 101 

How and when produced 112 

Spirit Language is Universal 1 13 

Proposition X. — Correspondential Dreams ..119 

A Universal Science 119 

Creation t .....*... 120 



14 



Correspondence ,, . . .121 

Correspondence of Substance , 123 

Correspondence of Form , . .126 

Correspondence of Office or Use 128 

Inverted Correspondence ISO 

Correspondential Dreams 133 

A Correspondential Dream .136 

See, also, PART II., page 11 



Contents of Part II. 

Method op Interpreting Correspondential 

Dreams 11 

Interpretation op Dreams. 13-80 



15 



The Land of Dreams. 

BY WILLIAM C. BRYANT. 



A mighty realm is the land of dreams, 
With steeps that hang in the twilight sky, 

And weltering oceans and trailing streams, 
That gleam where the dusky valleys lie. 

But over its shadowy border flow 

Sweet rays from the world of endless morn, 

And the nearer mountains catch the glow, 
And flowers in the nearer fields are born. 

The souls of the happy dead repair, 

From their bowers of liglit to that bordering 
land, 
And walk in the fainter glory there, 

With the souls of the living hand to hand. 

One calm, sweet smile in that shadowy sphere, 
From eyes that open on earth no more — 

One warning word from a voice once dear — 
How they rise in the memory o'er. 



16 

Far off from those hills that shine with day, 
And fields that bloom in the heavenly gales, 

The land of dreams goes stretching away 
To dimmer mountains and darker vales. 

There lie the chambers of guilty delight, 
There walk the spectres of guilty fear, 

And soft, low voices, that float through the night, 
Are whispering sin in the helpless ear. 

Dear maid, in thy girlhood's opening flower, 
Scarce weaned from the love of childish play ! 

The tears on whose cheeks are but the shower 
That freshens the early blooms of May ! 

Thine eyes are closed, and over thy brow 
Pass thoughtful shadows and joyous gleams, 

And I know, by the moving lips, that now 
Thy spirit strays in the land of dreams. 

Light-hearted maiden, oh, heed thy feet ! 

Oh, keep where that beam of Paradise falls ! 
And only wander where thou may'st meet 

The blessed ones from its shining walls. 

So shalt thou come from the land of dreams, 
With love and peace to this world of strife ;. 

And the light that over that border streams 
Shall lie on the path of thy daily life. 



INTRODUCTION. 



This is not a Dream Book, although it 
treats of dreams; it is rather an inquiry 
into the origin, cause, import and possible 
interpretations of dreams. It is not 
exhaustive but suggestive, hinting at prin- 
ciples rather than elaborating theories; 
" blazing " a foot-path through the wilder- 
ness of conjecture by which an after-sur- 
vey may be somewhat facilitated, and a 
plain highway established to the open 
planes of truth beyond. 

It is not mystical, deals not in vain con- 
ceits, fanciful conjectures, or oriental su- 
perstitions. It is not a jumble of crude 
inanities nor a collection of vulgar dream- 
lore; it has nothing in common with the 
" Dream-Book " of the age. 

It is not sentimental, pandering to a 
2 



18 

morbid and pernicious habit of day-dream- 
ing, or a silly, lackadaisical love-sickness, 
or a positively corrupting and vicious 
habit of romancing and living in a fanci- 
ful future, to the neglect of the present, 
its realities and the duties of common life. 
No sentimental maiden nor love-sick 
youth will find in this little volume aught 
to encourage or tolerate their unhealthy 
fancies; aught to deepen the mystery that 
overhangs the wierd land of dreams ; but 
they will find that twilight realm invaded 
by a broad beam of rational light, clearing 
up the shadows and dispersing the mists 
that have rested for ages on that unknown 
shore. They will find the shadowy land 
no enchanted isle, ruled by a wondrous 
magician, tenanted by subject goblins or 
obedient sprites. If there are enchanted 
castles there, they are builded of such 
" stuff as dreams are made of," if there 
are magical groves, they vanish at the 
waking, if there is darkness and doubt 
and mystery it comes from our own im- 



19 

perfect view, obtained, as it must be, from 
the borderland of a dissolving vision, from 
the faint impressions of a fading memory. 

Those who attentively read these pages 
will find that dreams are not, on the other 
hand, the fermentations of an inquiet and 
distempered brain, the bubblings and froth 
and hot, unhealthy vapors arising from 
undigested food, nor the irritations of a 
gorged and Oppressed stomach. They 
will find that, however much the physical 
conditions may modify, interrupt, or divert 
the mental operations, they do not produce 
them, that the sources of thought lie deeper 
than the mind itself, that physical. Sensa- 
tions are not the cause but the effect', of 
perceptions and inner consciousness, that 
mental abstraction may be so complete as 
to prevent physical impressions from 
reaching the mind. 

They will learn that dreams are identi- 
cal with waking reveries, that they are in 
fact thoughts and nothing else, differing 
only in this, that while waking thoughts 



20 

five sifted, corrected, methodized by tnd 
judgment consciousness and memory, 
thoughts in sleep are spontaneous, unregu- 
lated, and not fully subject to the dreamer's 
direction. They may be orderly, logical 
and determinate to an end, or they may be 
rambling, incongruous and grotesque, as 
they are wholly involuntary, or are sub- 
ject to a superior control for a definite 
design. 

They will also find, in Part Second, a 
system of interpretation purely scientific^ 
rational and philosophical, based upon the 
science of the correspondence between 
spiritual and natural things and forces, a 
science as fixed and exact, as rational and 
logical to one who has received its initial 
principles, as are any of the fully recog- 
nized and established natural sciences, or 
even as that of mathematics itself. And 
while there can be no rigidly applied rules 
of interpretation for all dreams, while 
there must be great flexibility in their 
application to any, still, much may be 



21 



determined and accepted as truth by this 
sj^stem. Much insight into the secret 
character may also be gained by observing 
the prevailing complexion of the dreams, 
and many hints may be received, pointing 
to the correction of faults and the moral 
improvement of the whole character. 

Are you curious, fond of new ideas, and 
new scenes, desirous of new sensations, 
emulous of new truths ? read this book. — 
Would you build up your character pure, 
innocent, harmonious, beautiful; would 
you have the night luminous and sleep 
sacred to instruction; would you feel safe 
iii darkness, and fearless under the guar- 
dianship of unseen friends? read this 
book. Do you yearn for an assurance of 
unwearied protection, for a certainty that 
your Father slumbers not nor sleeps, that 
His Providence ever over-canopies your 
defenseless head, ever upbears your feeble 
form, ever leads } r our wayward, erratic, and 
ebellious feet, again and again back from 
ruin's brink ? read this book. Would you 



learn how He ma}" speak to you in the 
silence of night, how the whisperings of 
truth may descend with the dews of mid- 
night, how the doors of the inner world 
may be opened to the awed worshiper as 
he kneels, disrobed of the heavy drapings 
of sensual life, unshackled of the leaden 
clogs of servitude to sense and insatiate 
selfishness? read this book. 

Here you will find germ-thoughts', seeds 
for the planting in good and honest 
ground; star-gleams twinkling in the 
night, flashes of daylight glancing from 
the ripples of the broad morning sea. — 
Here are thoughts for the dreamers, 
dreams that are not all a dream, specula- 
tions that are not conjectural, theories 
that are not hypothetical, truths worthy 
the consideration of learned or unlearned, 
wise or simple. This is the dreamer's 
common-sense manual, and the thinker's 
night-companion. To the innocent, 
dreams are no terror, and to the pure they 
are communings with the better land. — 



23 



44 And it shall come to pass in the last days 

that your young men 

shall see visions, and your old men shall 
dream dreams." (Acts ii, 17.) 



Propositions, 



Proposition I. 

Dreams are reveries or trains of thought 
running through the mind during sleep; 
and they originate in the same manner as 
do our involuntary waking reveries. 

Proposition H. 

Thought, or the process of thinking, is 
a succession of ideas passing through the 
mind, as a discourse is a succession of 
words. 

Proposition III. 

These ideas, or images of things, are 
first derived from the natural world 
through the senses, and thus become nat- 
ural forms into which intellectual, rational 
and spiritual thoughts are embodied and 
ultimated. 



2£ 

Proposition IV. 

This influx of thought comes through 
a world of mind in which exist two oppo- 
site states or conditions of being — the one 
normal, orderly and pure; the other, ab- 
normal, disorderly and corrupt; and it is 
received from the one or the other by man 
in accordance with his moral character. 

Proposition V. 

Like waking thoughts, dreams are 
largely indicative of the moral and intel- 
lectual character of the dreamer. 
Proposition VI. 

Man has two memories, one within the 
other, as the soul is in the body. The 
internal or spiritual memory is the book 
of life. In it is recorded all his conscious 
experience to the minutest particular; all 
that he sees, hears, feels, wills, thinks, says 
and does. 

Proposition VII. 

Dreams that are more or less perfectly 
remembered occur when the external fac- 



27 

ulties of the mind are but partially closed 
by sleep; especially when the external 
memory is partially awake, and receives the 
impressions of the passing thoughts and 
sensations. 

Proposition VIII. 

Confused, distorted, and incongruous 
dreams are caused by disturbing influences 
both from within and without, and the 
quiescence of the corrective operation of 
the rationality. The memory also of wak- 
ing experience is suspended, so that we 
cannot judge of the truthfulness of our 
fancies, but know no otherwise than that 
every idea that enters the mind is the 
reality it represents. 

Proposition IX. 

There are also dreams given for warning 
admonition, instruction, and consolation. 
These are caused by the reception of ideas 
from spirits and angels who are attendant 
on man as guardians. 

There are also dreams of an opposite 



28 

character, induced by eyil and malignant 
spirits who seek to pollute and destroy 
man during sleep. 

Proposition X. 

Another class of dreams are correspon- 
dential in character, teaching moral and 
spiritual truths through natural images. 
The correspondence may be either normal 
and true, or inverted and false.* Of the 
latter kind, much the more prevalent with 
most people, the saying has obtained, that 
" dreams go by contraries/ 1 

* The interpretation of this class of dreams is to- 
be found in Part II of this work. 



29 



PROPOSITION I. 

Breams are reveries or trains of thought 
running through the mind during sleep ; and 
they originate in the same manner as do our 
involuntary waking reveries. 

Common Idea of Dreams. 

To many persons, dreams are full of 
mystical portent, pregnant with dark fore- 
bodings and nameless fears; or 'they are 
prophetic of coining fortune and success,, 
or admonitory of approaching distress and 
disaster. They are mystical, fascinating, 
almost magical in their influence over 
many minds. Their vagueness gives them 
influence, and* their, intangibility lends 
them an irresistible charm. They come 
from the great unknown like starbeams 
from the depths of heaven, like the faint 
echoes of land-bells, heard far out at sea. 
They come like messenger-birds from the 
Fatherland to the lone exile on a hostile 



30 

shore, bringing the thoughts mid memo- 
ries, the blessings and prayers of the un- 
forgetting and 'the imforgotten ones at 
home. Born of darkness, they come 
freighted heavily with mystery. They are 
supposed to be subject to 'no recognized 
law of mind; amenable to no rational over- 
sight and control; erratic, irrational, and 
altogether irresponsible operations of the 
mind. Hence have originated all manner 
of fanciful and fantastic interpretations of 
them, among the ignorant and supersti- 
tious — while the more intelligent usually 
adopt the 

Physiological Theory. 
"A dream," say they, " is an illogical 
and distorted mental phenomenon, taking 
its character from the dreamer's mental 
habitudes, experiences and the peculiar 
mental elements that are active in its man- 
ifestation. Its occasion is imperfect or 
partial sleep, its cause is morbid bodily 
conditions. Dreams, as a rule, are not 
controlled by supernatural influences so 



31 

much as by the kitchen goddess, the cook. 
If she make3 mince pies too rich with 
stimulating condiments, and if they be 
eaten in excess, the irritation arising from 
indigestion will induce irregular and par- 
tial wakefulness and semi-conscious pain 
and distorted mental activity, modified in 
degree by the discomfort united with the 
dreamer's mental habits and experiences. 

According to these theorists, dreams are 
wholly the product of physical causes, and 
are supposed lo occur during the suspen- 
sion of normal mental activity. Iii sleep, 
thought is supposed to cease, the ordinary 
mental operations being for the time sus- 
pended, and the inner being laid' to rest 
with the outer man ; that if dreams do 
occur, they are caused by a quasi activity 
of the mind, produced abnormally by r intei- 
nal physical irritation and disquietude, 
aided at times by external disturbances 
through the semi-wakeful senses. This 
theory does not recognize the internal 
source of life and activity, does not take 



into its calculations those intangible but 
powerful and ever active forces that lie 
within and operate beyond the recognition 
of the external senses. It mistakes the 
moving machinery for the hidden engine 
that supplies its power and motion. It 
supposes the teeming brain to be the 
source, not the instrument, of the think- 
ing powers. It is essentially and neces- 
sarily materialistic. 

Our theory will be found to be essen. 
tially different. It maintains that dreams 
are simply a continuation of thought dur- 
ing the suspension of external activity 
and consciousness, and that they differ 
from waking thoughts only in being spon- 
taneous and involuntary and undirected 
by the rational faculty. They are the 
spontaneous workings of a helmless and 
undirected mind. We shall first proceed 
to prove that 

Thought is Continuous 
and unceasing in its flow, that activity is 



33 

the normal condition of the mind, and 
that the influx of ideas is independent of 
the human will, and entirely beyond its 
control. All our conscious experience 
supports this proposition. There is no 
moment of time when we do not think. 
There is not the smallest fragment of a 
moment when we can cease to think. — 
The very life of the mind produces 
thought, its activity is thought. Its in- 
flux is from the dark unknown, that inac- 
cessible space lying beyond the bounda- 
ries of the most interior consciousness. — 
It springs from within the inmost recesses 
of the mind like a sparkling river from 
the depths of some mysterious cavern in 
the heart of an ancient wilderness. It is 
directed indeed and diverted into innumer- 
able channels by all things that affect the 
external senses, but were all the physical 
senses at once sealed up in total isolation 
from the world, thought would still surge 
on through the soul with no abatement of 
Indeed, the mind may be so 



34 

intently occupied by a train of thought as 

to be wholly uncon scions of strong im- 
pressions made upon the senses. It is 
often the case that we even receive wounds 
without knowing when or where or how 
they were received. The senses them- 
selves have no power to affect the mind, 
except so far as it is consciously present 
in them. Indeed, the sensation is in the 
mind itself and not in the instrument of 
sensation. 

It has been ascertained that thought and 
respiration are intimately and inseparably 
connected. Thought comes by respiration. 
The lungs and the intellectual faculties 
are most closely united. This fact is very 
obvious in the case of consumptives. — 
They are remarkable for clearness of 
thought and brightness of ideas, which 
continues to the last hours of life. So 
long, therefore, as respiration continues, 
thought will not cease. Intensity of the 
attention directed to one point is accom- 
panied with suspension of respiration; 



50 

and the more deep and profound and 
absorbing the thought, the more hushed 
and subdued and tacit becomes the breath- 
ing; and the more tumultuous and agi- 
tated the thought, the more violent and 
voluminous is the respiration. 

Anyone who will look closely into the 
phenomena of his mental operations, both 
at falling into sleep and on awakening 
from it, will find that, at the points where 
consciousness ceases and where it returns, 
his thoughts are in the full tide of their 
flow. At both these points we may ob- 
serve, in the transition from wakefulness 
to semi-wakefuiness and the reverse, that 
thought is active, either as dreaming or as 
rational, coherent thought. We conclude, 
then, that 

Day-Breaming, 

or revery, and dreams of the night, are 
identical in their nature. Both are 
thought unrestrained and undirected. — ■ 
That they differ only in the state of the 



36 

external senses may be plainly obvious to 
anyone who will carefully observe his 
thoughts while passing from wakefulness 
to actual sleep. He will observe that his 
thoughts gradually lose their subjective 
character and become objective, as audible 
voices and visible objects and scenes; and 
that this transition is accomplished with- 
out a break or interruption of any kind in 
the flow of the ideas. The one becomes 
merged into the other as the discriminat- 
ing faculty of the mind becomes quiescent 
in sleep, and ceases to separate pure men- 
tal impressions from external things. 

How the Thinker becomes the Dreamer. 

In passing into sleep, the senses are 
first closed, afterward the mental faculties 
in the order of the more external first, 
gradually progressing inward as slumber 
becomes more profound. Hence, the flow 
of thought continuing, and the reason 
being quiescent, the thinker becomes the 



dreamer, and the thoughts, before recog- 
nized as pure mental operations, now be- 
come as actual physical realities, real 
voices, real personages and tangible scenes. 
In this state, a single idea often represents 
an entire scene or a completed transaction ; 
the idea of time being entirely excluded 
from the mind. A dreamer is as one afloat 
upon a boundless sea, without compass or 
landmark by which to determine his drift- 
ings. Memory, comparison, judgment, 
reason and sensuous evidence being 
excluded from his impressions, he has no 
suspicion but that his ideas are the reali- 
ties they appear. Thus in sleep the sub- 
jective world of thought becomes to the 
dreamer objective and real; and the im- 
pressions made by pure ideas upon the 
memory are as vivid as though received 
from actual things. Hence come the fre- 
quent transformations and transmutations 
of things seen in dreams, from one object 
to another, and from one event to one 
totally diverse from it: a single idea often 



33 

changing the whole complexion and char- 
acter of the dream. 

What Dreams Are. 
A dream, then, is a train of thought 
running through the mind while the ra- 
tional and regulating faculties are quies- 
cent, and the external senses are sealed in 
slumber; identical in nature with ordinary 
waking thought, differing from it in being 
undirected by the rationality and uncor- 
rected by the external senses. 



39 



PROPOSITION II. 

Thought, or the process of thinking, is a 
succession of ideas passing through the mind, 
as discourse is a succession of words. 

Thought, indeed, is interior or mental 
discourse held by the mind with itself. — 
Discourse is vocal thought, and each word 
is a vocal idea. 

"An Idea is an Image 
or representation of anything in the mind,, 
thought is the reflection upon it." — 
Thought is composed of many ideas; and 
a single idea comprehends innumerable 
things, and is capable of indefinite subdi- 
visions. The idea of a watch, for example, 
comprehends every part of which it is 
composed; the separate and united motion 
of all its parts; their peculiar form and 
their several offices, their combinations, 
their relative bearings, their reciprocal 
actions, various materials, and modes of 
construction: also its value as a whole, ife 



40 

design and use, its beauty of form and 
harmony of design, and innumerable other 
particulars relating to it. Thought is the 
contemplation of all these in their several 
aspects, bearings and relations. The un- 
folding of ideas is like the expansion of 
objects under the microscope, each appar- 
ent unit being discovered to be composite, 
and each minute particular being com- 
posed of particulars still more minute, and 
this beyond the utmost power of analysis. 
The sudden, rapid, and immense expansion 
' of an idea under some strong excitement 
may be compared to the sudden and pow- 
erful expansion of gunpowder when 
ignited. There are times when a whole 
life will flash before the memory in an 
instant, or a long chain of reasonings and 
the resultant conclusion pass through the 
mind with the rapidity of light. Percep- 
tion seizes a proposition and views in one 
glance, its logical and rational truths and 
their bearings, arriving at once at a con- 
clusion attainable by ratiocination only by 



41 

long and laborious thought. This fact or 
phenomenon shows the immense capabili- 
ties of the human mind under superior 
conditions. It gives a hint of the intense 
activities of the inner world, the spiritual 
side of humanity, the life-realm of crea- 
tion. 

Active and Passive Thought. 

Thought may be active or passive; con- 
structive and methodical, or loose, dis- 
jointed and aimless. Active thought is 
internal speech ; and man discourses with 
himself as he reasons, compares, analyzes, 
illustrates or confirms his cogitations, — 
Passive thought is the involuntary and 
spontaneous flow of ideas taken from the 
memory without design, method or 
arrangement, simply by the operation of 
thought-force, which never ceases so long 
as the influx of life into the rational or 
intellectual faculties continues. Of this, 
revery, day-dreaming, rambling, desultory 
thought are examples. We have spoken 



42 

of the influx of life into the intellectual 
faculties. It will be understood that 

Man is not Self-Living ; 
that life is not ingenerate or self-produc- 
ing in him; but that it is received from 
some superior source, some living fountain 
outside himself; and that he is an organ- 
ism, a system of receiving vessels that 
lives and operates alone by this influent 
living force. Recognizing this truth, it 
will readily be seen that, when life enters 
any of the faculties of the spiritual or 
natural man, it will necessarily produce in 
them activity and their legitimate opera- 
tion. With life influent into an organism, 
there can be no rest or cessation of its 
legitimate functions. It must, from the 
necessity of its nature, which is passive, 
be incessantly in motion, because the nar- 
ture of the life it receives is essential and 
incessant activity. Hence the involuntary 
motions and functions of the human 
organism never rest. Hence also thought 
can never cease so long as life flows into 
the intellectual faculties. 



43 



PROPOSITION III. 

These ideas, or images of things, are first 
derived from the natural world through the 
senses, and thus become natural forms into 
which intellectual, rational and spiritual 
thoughts are embodied and ultimated. 

Beginning of Consciousness. 

Consciousness is first awakened in the 
outermost degree of the being, the sensual. 
Prom the contact of the mind with the 
things of nature through the mediumship 
of the senses, comes the first and simplest 
idea. This acquisition commences in 
earliest infancy. These ideas are not in- 
nate with man, but are derived, they are 
not originated, but received. They are 
forms into which pure mental ideas fell. 
Every idea of things without ourselves is 
an image of something in the natural 
world either as to form, color, motion, 
sound, taste or smell. All involve some 
sensible quality of natural things. Even 
an idea of a mental or moral state, action 
or emotion falls into the image of its man- 



44 

Uestation — as the idea of anger is in an 
image of its violence of action, vehe- 
mence of speech, distortion of features, 
and its vindictive, cruel, and often mur- 
derous deeds. The idea of pity comes to 
us in an image of tender concern and 
belief— of love, in an image of self-deny- 
ing, self-forgetting, self-communicating 
devotion to the loved object, with its unit- 
ing of lover and beloved into an insepa- 
rable union, It is impossible^ to form an 
idea of the most abstract quality, the most 
purely mental or moral condition or act 
apart from some manifestation of it,— 
unless we except the idea of a physical or 
spiritual sensation and emotions felt 
within ourselves. 

Origin of thoughts. 

The origin of all things is in the Divine 
Being. From Him as their fountain all 
things spiritual, natural, intellectual and 
sensual flow forth by creation, not from 
nothing, but from Himself. The proced- 
ure of this creation is from the inmost or 



45 

Divine Centre outward; first into the spir- 
itual realm of universal being, and through 
this into the natural and material, which 
is the ultimate or farthest degree from the 
Centre. In this procedure to the ultimate* 
creation descends by discrete or separate 
degrees from purer and higher to more 
gross and lower successively, to the last 
and lowest; the purer being within the 
iess pure and gross, and communicating 
to it life, activity and organization.— 
Through this order only can the Divine 
Life reach and operate in the ultimate or 
natural world. Each higher degree 
stands as cause to the one immediately 
below it; because it is the instrument and 
medium by and through which the lower 
is created and governed, Those degrees 
which thus stand in the relation of cause 
are not original but instrumental causes^ 
and are themselves effects of the higher 
and finally of the One only original Cause 
This will be more fully illustrated when 
we come to treat of " Correspondence?-*' 



46 
Their Advent into the Mind, 

In like manner, thought or the power 
to think flows into man through the spir- 
itual world from the Divine Being; enter- 
ing his mind by way of the inmost degree, 
■ — that nearest the Divine Centre— descend- 
ing thence to the outermost or natural, 
where they enter the natural images 
stored up in his memory, thus coming 
first into his consciousness. While we 
remain in the natural world our conscious- 
ness is almost exclusively limited to that 
degree of the mind; the inner degrees 
remain in obscurity and all influx of life 
and thought passes through them, but 
does not terminate in them. This may 
be compared to the light of the sun pass- 
ing through space — there is no illumina- 
tion until it terminates on some obstruct- 
ing and resisting object, thus causing 
reflection and reaction. All the effects of 
force are derived from resistance to it. Its 
passage through unresisting space is abso- 
lutely without effect. It is thus that we 



47 

consciously live only in the outermost 
degree of the being, because all sensation 
and thought are in that degree, being first 
recognized at the point where resistance 
and reaction take place. Hence while living 
in the external degree of his being, man is 
totally unconscious of any inner degrees; 
nevertheless, when life shall be withdrawn 
from the outer to the inner spaces of the 
mind and terminate therein, consciousness 
will be opened in them also, and with it 
life, activity and sensible existence. 

Thinking is a Reviewing of Ideas in the 
Memory. 

Now, the process of thinking is a recall- 
ing and reviewing of these ideas or images 
in an endless variety and association, and 
for innumerable ends and purposes. A 
train of thought is a procession of images 
passing through the mind; and it is not 
self-derived, does not originate in the 
mind, but it is an influx of spiritual and 
intellectual images entering it by its inner 
and spiritual entrance, each intellectual 



48 

image selecting from the memory its cor- 
responding natural image, and entering 
into it as soul into its body; thus first 
coming into the active conscious percep- 
tion of the thinker. Without this influx 
of spiritual and intellectual ideas, thought 
is impossible, and with it thought is una- 
voidable. We have already seen that this 
influx is contemporary with and insepar- 
able from the influx of life into the intel" 
lectual faculties. Pure intelligence is pure 
truth, and every idea of intelligence is an 
image of truth. Truth comes from the 
Divine Being alone, but it takes form and 
image in the intelligence of angels; thus 
becomes angelic thought, and as such 
descends in a series of images, by succes- 
sive degrees, down to man. Falling into 
the natural images stored up in his mem- 
ory corresponding to the spiritual images 
of angelic thought, it finally becomes 
human, and clothed in natural ideas, and 
is to man truth adapted to his condition 
and in agreement with the facts and phe- 
nomena of the natural world. 



49 



PROPOSITION IV. 

This influx of thought conies through a 
world of mind in which exist two opposite 
states or conditions of being— the one normal, 
orderly and pure ; the other abnormal, disor- 
derly and corrupt ; and it is received from the 
one or the other by man in accordance with 
his moral character. 

Good and Evil mingled in the World of Spirits* 

Connected with this world is its own 
world of spirits where all earth's inhabi- 
tants first assemble after leaving the nat- 
ural form, — each retaining his own proper 
intellectual and moral character. Hence, 
there as here, good and evil are mingled 
together — separation taking place gradu- 
ally as the various characters develop 
themselves and seek congenial associations, 
the good arising to heaven and the bad 
gravitating toward hell. This is the com- 
mon ground on which all are received for 
3 



50 

examination and judgment. As the in- 
flux of life, intelligence and power is 
through this mixed state, ideas will come 
in the same mixed condition. Both alike 
are pressing to be received by men in the 
natural world, and the reception is deter- 
mined by the choice of the recipient. The 
moral quality of the thought received will 
be in exact accordance with the moral 
quality of the receiver; every one receiv- 
ing exactly that kind of influx that agrees 
with his love. The influx is independent 
of man's will, but the reception is depend- 
ent on his acceptance of it. He may regu- 
late, control, accept or reject ideas as he 
will, although he cannot prevent their 
descent. Those that he rejects pass away 
out of the mind, but those that are 
accepted remain and become, by assimila- 
tion, an organic part of his intellectual 
nature. No one is responsible for the 
thoughts that come to him, but for those 
only that he welcomes, cherishes and 
adopts as his own. 



SI 

j.hat which enters into the mind does 
not defile it, but that which after enter- 
ing is retained and adopted and comes 
forth again as from its fountain does defile 
it, (See Mark vii, 14.) If a man hears 
evil and corrupt words, he is not defiled 
by the hearing unless he also delights in 
them and thus adopts them as his own; 
so, also, if evil and corrupt thoughts enter 
his mind from within and are rejected and 
loathed, they leave no stain behind: but if 
he thinks and speaks evil and corruption, 
it is because such thoughts are delightful 
to him and agree with his moral nature. — * 
One may habitually reject good and pure 
and true ideas and admit evil, corrupt and 
false ones until he becomes incapable of 
thinking anything good, or pure, or true, 
and unable to resist the flood of obscenity 
that flows into his mind ; and, on the con- 
trary, he may become so habituated to the 
admission of good and pure and beautiful 
influx as to be largely exempt from the 
intrusion of evil. 



52 
Mental Activity from Love and Desire. 

All mental operations spring from some 
affection or impulse of the heart. An 
object or an event of perfect indifference 
to the beholder excites no interest and 
arouses no thought. It is only when some 
affection is touched, some one of the innu- 
merable impulses of the human heart is 
moved, that the object or event excites the 
smallest notice, or fixes the attention for a 
moment. For this reason the thoughts 
are said to proceed from the heart; because 
in the heart, or the affections, impulse, and 
desires, resides the life of the soul. There 
is no activity without the life, and no 
thought without activity, consequently no 
mental activity that does not spring from 
the activity of some affection. The motive 
power of the human spirit resides in its 
heart's love. What wonders have been 
wrought by it! What deeds of valor, 
what marvels of patient endurance, Avhat 
examples of incredible sacrifice have been 
the fruits of an overmastering passion! — 



53 

Without love there is no activity, because 
there is no desire, no aspiration, no hope* 
no fear, no indignation, no aversion, — 
nothing whatever of impulse or passion, 
nothing but eternal stagnation and death. 
A mind void of a love is dead; and one in 
which it is dormant has nothing to impel 
it to action, nothing for the attainment of 
which effort is to be made. All the activ- 
ities of life go forth toward some predom- 
inant good, real or supposed, which is 
desired. This is especially true of the 
thoughts, What we love and desire the 
thoughts dwell upon; they fondle and 
caress, beautify and adorn, and worship. — 
From the delight arising from this activ- 
ity we cherish it, indulge it, luxuriate in 
it. We invite and allure its continuous 
influx from the inner world. If our love 
be pure and good and true, this influx will 
be from purity and goodness and truth, 
but if our loves be corrupt and evil and 
false, such will be the nature also of this 
inflowing stream of thought. u As a man 



54 

Lliiiiketh, so is he"; not that the inflowing 
thoughts produce the character only so 
far as they are assimilated into the life and 
rule the conduct, but if they be cherished T 
they are of a nature similar to the char- 
acter, and reveal it. If " out of the abun- 
dance of the heart the mouth speaketh," 
how much more out of this abundance 
will the mind think. 

Bay-Dreaming Pernicious. 
If this influx of thought is not pure 
and true and elevating, its effect upon the 
innocence and purity of the soul is most 
deadly. Much of the vice and not a little 
of the crime that afflicts society comes 
from the pernicious indulgence of "day- 
dreaming." ^ Especially is this the case 
with the young. Burning with newly- 
developed and ardent passions, ambitions, 
hopeful and sanguine, impatient of 
restraint, eager for the immediate posses- 
sion of every desire, they dwell in thought 
and imagination upon forbidden but fas- 
cinating pleasures, till the heart is on fire, 



55 

and the mind intoxicated, and the passions 
maddened by the debasing draught. And 
hell projects this slimy serpent of corrupt 
thought into the imaginations of all who 
yield to its deadly influence,— continuously, 
persistently, almost irresistibly, till the 
victim becomes bound, hand and foot, the 
most abject slave, the most impotent and 
hopeless captive to corruption. And in 
thousands of instances this slavery extends 
through the whole external as well as 
internal man. We cannot estimate the 
millionth part of the moral, social and 
physical ruin it has wrought. Of all 
causes of the lapses from honesty and 
honor and purity among the young of 
both sexes, we believe it to be by far the 
most prolific. It familiarizes the mind 
with vice, not in its repulsive but in its 
most alluring aspects, until it weakens, 
blunts, and, finally, deadens the moral 
sensibilities, beclouds the intellect, and 
defiles the purity of the whole character. 
It saps the very foundations of virtue, 



56 

rendering the character weak, unstable 
and insecure. It vitiates the judgment, 
enervates the will, and unfits the man or 
woman for the real, substantial, solid du- 
ties of life. And it opens the whole spirit- 
ual nature to an overwhelming, inrushing 
torrent of depravity and crime from the 
pit of perdition; and turns every vessel of 
the moral organism, open-mouthed, to 
that foul inundation. 

How to Escape. 
There is no escape from this most cruel, 
most pitiless of thralldoms, .but by a firm, 
continuous, uncompromising rejection of 
all uncharitable, impure and vicious 
thoughts; and by a healthful occupation 
of the mind in useful, innocent and ear- 
nest employment. Let the habit of day- 
dreaming be at once and forever broken 
up. Let the thoughts be controlled, 
methodized and utilized. Avoid solitude, 
idleness and all discontented longings for 
those things which are beyond our attain- 
ment. Let parents religiously, conscien- 



57 

tiously provide light but useful employ- 
ments, and active and pleasurable recrea- 
tions for their children, especially those 
that are entering the state of incipient 
manhood and womanhood. And here let 
me enter my most earnest and solemn 
protest against the flood of trashy, vicious, 
corrupt and debasing publications of the 
day, designed especially by its originators in 
pandemonium to destroy the race by cor- 
rupting its springs in the children and youth 
of the land. The thousand and one news- 
papers of the sensational class and worse, 
that are almost thrust down our throats, 
which disgrace and defile almost every 
book-stall and news-stand in the country; 
these are an engine of hell little less in 
power of destruction than the one of 
which I have just spoken. They are im- 
pregnated with a moral virus deadly in 
the extreme. They inflame the baser pas- 
sions of human nature, and awaken a pre- 
cocity in cruelty and brutality that find 
their extreme development in the Jesse 



58 

Porneroys and Pipers and other man-de- 
mons with which society is cursed. It is 
to this glorifying of crime in the imagina- 
tions of the young, that we owe much of 
its great increase within the last few 
years. That parent is little less than a 
moral child-murderer who permits any- 
thing of this nature to come into his 
household. Countless are the victims that 
have been sacrificed to this Moloch, 
innumerable are the characters that have 
been wrecked, and the souls that have 
been corrupted, befouled, irredeemably 
lost, by this most insidious, most deadly, 
most damning of all hell's devices to ruin 
mankind. Depend upon it, the springs of 
this plague-stream lie deeper than the 
avarice of unscrupulous publishers and 
corrupt writers. These are but the mouth- 
pieces of more cruel, more corrupt intel- 
ligences below. The deepest pit of pan- 
demonium sends forth this poisoning, 
burning, consuming flood of moral cor- 
ruption. 



59 



PROPOSITION V. 

Like waking thoughts, dreams are largely 
indicative of the moral and intellectual char- 
acter of the dreamer. 



Whence come Dreams. 
Dreams are simply and solely the con- 
tinuation of the thought-processes of the 
waking life into the state of suspended ex- 
ternal consciousness, called sleep. Hence 
their internal source is the same as the in- 
ternal source of thought. They are subject 
to the same laws as reveries, open to the same 
disturbance, except in a smaller degree, 
and in like manner reveal the essential 
character. They come from the inner 
world, and they will be received as they 
harmonize with the moral character of the 
dreamer. The action of the mind is, how- 
ever, more automatic and less subject to 
voluntary control than in a w aking state. 



60 

His daily life will, usually, be more or less 
vividly reproduced in his dreams, his 
habits of thought will color his nocturnal 
imaginings, and his active predominating 
desires will be represented by the images 
that crowd his u visions of the night." — 
He will, in his inner consciousness, live 
again the real, not simulated, life of his 
waking experience. We may not look for 
the reproduction of the daily employments, 
except in rare instances, but the ordinary 
dreams will invariably be on the social, 
moral and intellectual level of the real life. 
Exceptional cases will be spoken of here- 
after. That course of thought to which 
the mind spontaneously reverts when not 
occupied in the active duties of life, will 
be the one that revisits us in our dreams. 
Those imaginings that delight us in the 
relaxations of the mind from sterner, 
occupations, will come to us in the silent 
quietude of sleep. 



61 

Dreams Sow from the Active Desires. 

This is verified in the case of persons 
suffering from hunger and thirst. Their 
dreams are of feasting and plenty, and the 
magnificence and abundance of their 
feasts bear a certain proportion to their 
sufferings from hunger. On the other 
hand, one suffering uneasiness from a ple- 
thora of food dreams of nausea and dis- 
gust in eating, and a sense of the utter insi- 
pidity and distaste of the food. The victim 
of fever dreams of cooling fountains and 
shady streams, the murmur and ripple of 
rivers over their pebbly beds, the rush of 
mountain streams and the dash and roar 
of cataracts. The slave of wine, struggling 
to break the chain that binds him to 
debasement and crime, will dream of stolen 
draughts of the forbidden cup, and will 
stoop, for the gratification of his burning 
desire, to meannesses and deceits that 
would make him blush in moments of 
awakened consciousness. This is equally 
true of moral and intellectual desires also. 



62 

Whatever strongly moves the passions, 
whether internal or external, whether 
intellectual or sensual, finds a response in 
the creations of the dream. When the 
restraints of rationality and a regard for 
the proprieties of life are quiescent, the 
uncurbed desires will assert themselves in 
the imagery of the night. u The wish is 
father of the thought," so the desire is 
father of the dream. 

Daily Business seldom subject of Dreams. 

Only when the love is strongly enlisted 
in it, or when the mind is strongly exer- 
cised by our daily employment, is it the 
subject of our dreams. The ordinary 
routine of our daily life makes but small 
and transient impressions on our minds. — 
It is rather an excrescence on our lives 
than a constituent of them, and conse- 
quently seldom returns to us in dreams. — 
Usually it is not the pursuit of our love, 
and does not move our desire. We do not 
live in it. 



63 



PROPOSITION VI. 

Man has two memories, one within the 
other, as the soul is in the body. The inter- 
nal or spiritual memory is the book of his 
life. In it is recorded all his conscious expe- 
rience to the minutest particular ; all that he 
sees, hears, feels, wills, thinks, says and does. 

What Memory Is. 
Memory is the treasury of the mind in 
which all tilings of knowledge and experi- 
ence are stored. This faculty gives us 
moral and intellectual property, spiritual 
possessions, immortal treasures of truth. 
Without it all mental acquisitions would 
be impossible, all growth would cease, and 
character itself would perish. All progress 
in knowledge or civilization, in science or 
art or industry is immediately dependent 
upon the acquisitions of memory, and the 
faithful retention of its treasures. Were 
memory obliterated even thought would 



64 

cease, and desire would perish and love 
would die; because the ideas or images of 
thought are preserved alone by this fac- 
ulty. Should any one of the mental accu- 
mulations fall away from the memory, it 
would perish, and its effect on the mental 
or moral character would be utterly lost. 
Thus we see that nothing is saved to man, 
not even growth, but what has been com- 
mitted to the retentive faculty of this 
most vigilant custodian of the mind. But 
if memory can fail in one instance, if a 
single infinitesimal fragment of knowledge 
or experience can be actually lost so as to 
be irrecoverable ; then can all be lost; for 
the power that can retain one thing that is 
committed to its keeping can likewise retain 
every thing that it receives. Because we 
cannot recall at will everything that has ever 
come to our conscious experience, is no evi- 
dence that it is lost. It is rather an evidence 
of the hard, unyielding, inert and torpid 
condition of the natural mental faculties, a 
condition consequent upon their gross 



65 

external nature, being upon tlie extreme 
outer verge of mentality, but one degree 
removed from materiality. 

The Duality of Man's Mature. 
Man is an organism twofold in all his 
faculties. He is both spiritual and natural 
in ail his organism ; spiritual in substance 
and form, and natural in substance and 
form; the one within the other in com- 
plete and intimate relationship. He is 
allied to both the great kingdoms of cre- 
ation, the spiritual and natural universes. 
Were it not so, he could not exist at all 
on the lower or natural plane, for all life 
on the lower comes from the higher, and 
all life on the higher comes from the 
Highest Himself. It is only through the 
exact correspondence of these organisms, 
the spiritual with the natural, — form to 
form, organ to organ, — that the natural is 
held in conjunction and intercourse with 
the spiritual — thereby receiving life and 
being, while it affords a basis and support 
on which as a foundation the spiritual is 



66 

bunt. Any discrepancy of form between 
them at once breaks and destroys this 
connection, so that life ceases to inflow 
and the lower organism perishes. This 
subject will be more fully illustrated under 
Proposition X. 

The Connecting Link between Spirit and 
Matter. 

But pure spirit cannot unite directly 
with gross, dead matter, — in other y^ords, 
a spiritual organism cannot enter into and 
animate, directly and immediately, a mate- 
rial organism. There must be an inter- 
mediate and connecting organism, a medi- 
um of communication between them, 
allied in some degree to each; in fact, a 
natural-spiritual organism or natural soul, 
into which the spiritual soul can enter, 
and through which it can reach the mate- 
rial form. This medium is known as the 
natural man, the natural mind, the natural 
intelligence, the natural degree of the real 
soul or man. It is the covering taken 
upon itself by the soul or spiritual germ, 



67 

upon its descent into the natural world 
through natural generation. It is taken 
from the spirit of nature, the animating 
spirit that pervades every atom of matter, 
and that partakes of all the idiosjoicracies 
of the natural world. It is invisible, im- 
ponderable and intangible to the natural 
senses in their present gross and material 
condition. It is, however, tangible to the 
more refined and delicate natural sensorium 
lying within the outer sensuous system of 
the material form. 

This idea may be illustrated by a factory 
with its thousand spindles, its hundred 
looms and its various machines, which all 
run by steam-power, and yet not a particle 
of steam touches any of them. The 
engine is the medium communicating the 
motion it receives, by fiy and drum and 
belt, to ail the various machines that con- 
stitute the organism of the great industrial 
system. 



68 

The Duality of the Mind in all its Faculties. 

This duality of man extends to the 
mind in all its complexity of organism. — 
There is an interior or spiritual mind and 
an exterior or natural mind, each a perfect 
organism, one within the other; the one 
contained, the other containing, the one 
of spiritual substance, the other of natu- 
ral (not material) substance; the one liv- 
ing, potential, communicative, the other, 
made to live, receive power and operate 
by the presence of the first. Consequently 
there is an interior and exterior will, an 
interior and exterior understanding, and 
an interior and exterior memory. This 
duality is observable by anyone who has 
attained to any considerable degree of 
mental insight. There is especially notice- 
able a doubleness of mind whenever there 
is any conflict of opinion, belief or doc- 
trine in the mind; when any new truth or 
dogma is introduced, that conflicts with 
existing opinions. There is then a vasodi- 
lation, an uncertainty of belief, inclining 



69 

now to the old and then to the new doc- 
trine. More especially severe is this con- 
flict when the understanding is convinced 
of the new truth and the will opposes it; 
when the convictions of right and the love 
of the heart are actively antagonistic. — 
Every one who is undergoing the process 
of reformation can testify to the severity 
of the conflict between the old habit and 
its delights, and the new purpose that seeks 
to overcome it. It is when the internal 
will has been aroused by the convictions of 
right in the mind, and begins to combat 
the external will and its passions, that this 
doubleness of mind is most painfully 
apparent. One engaged in this mortal 
combat with evil can tell of times when 
all his old nature clamors for the old 
indulgence, when his very life seems de- 
pendent on the gratification of the burn- 
ing desire; and again he is conscious of 
times when his good resolutions predomi- 
nate, and self-denial is comparatively easy, 
and the inner being receives a new peace 



70 

and satisfaction and gladness from the vic- 
tory over evil. In all this conflict he is 
conscious of the existence of two wills, 
two classes of desires, two principles of 
life operative within him at the same time. 
There is a higher and a lower desire, a love 
of right, of justice, of manliness and. no- 
bility of character, and a love of indulg- 
ence, of selfish gratifications, and dishon- 
orable practices to gain them. There is a 
respect for the good, the true, the noble, 
the sincere and honest, the generous and 
magnanimous; and there is also a craving 
for the low, base and sensual, the false 
and deceitful, the crafty and dishonest, the 
cruel and revengeful; and between these 
opposite principles and affections there is 
a deadly, irreconcilable, and uncompromis- 
ing hostility. 

Where Conscious Life Commences. 
But the interior mind is in obscurity 
except during some such conflict, and the 
interior memory rarely opens into the ex- 
terior consciousness. The reason is, be- 



71 

cause man first awakes to consciousness in 
the lowest, most external portion of his 
being. Life and existence is first recog- 
nized in and through the corporeal senses, 
ascending thence inward and upward into 
the natural mind, the intellect and the 
moral consciousness. In point of devel- 
opment the natural is first, and afterward, 
if at all, the spiritual. In point of actual 
existence , however, the reverse is the order. 
Hence development is from the internal in 
the external, a growing out from within, 
first in the outermost, and, gradually and 
in an orderly manner, unfolding more and 
more interiorly. Consciousness with man 
advances inward according to growth and 
development. With the opening of inter- 
nal consciousness comes the gradual open- 
ing of the interior memory into its exte- 
rior counterpart, but this rarely in this 
life. We live and act and accumulate 
knowledge and experience in the external 
mind, but dimly conscious of the interior 
half of our being. Nevertheless all things,. 



72 

even to the smallest minutiae, are preserved 
in the interior memory; and they may be 
called forth at any time under favorable 
conditions, as has been abundantly verified 
by many experiences. 

The Book of Life. 

This is the book of man's life, the record 
written within the soul by the linger of 
Omniscience; a record as ample as the life, 
as complete as the sum of the conscious 
experiences, as enduring as the soul. It is 
the book that no man can open, and opened, 
that no man can shut. It is the book of 
judgment, of destiny. It is the book that 
all must read, and reading, judge, and 
judging, pass sentence upon their deeds. — 
In it are the secrets that must be revealed 
and hidden things that shall be made 
known. See Matt, xii, 36-37, and Luke 
xii, 1-3. 

An Instance. 

I have read a very remarkable instance 
of the power of the internal memory, but 
upon which I cannot now put my hand, 



73 

an instance well authenticated which will 
doubtless be remembered by many of my 
readers. A gentleman's servant-girl, one 
not remarkable for intelligence or educa- 
tion, was taken sick of some form of fever, 
I believe, and while in a state of apparent 
delirium, talked incessantly in some un- 
known language. It chanced that a visi- 
tor, a scholar, entering the sick-room to 
hear the wonder, recognized the language 
as Hebrew, and by paying further atten- 
tion to her words, discovered that she was 
repeating chapter after chapter of the He- 
brew Bible with perfect accuracy. This, 
coming from one so illiterate even in the 
common branches of her own language, 
was an unbounded wonder, and inquiries 
were instituted regarding her past life; 
when it transpired that several years be- 
fore she had been servant in the family of 
a learned clergyman who was in the habit 
of reading aloud, in his study, the Bible 
in the Hebrew language, and that this 
girl had heard this reading while engaged 



74 

in her duties in his room and rooms ad- 
joining. Now the wonder is increased by 
the fact that she did not understand a 
word of what she heard, yet the internal 
memory had preserved every sound and 
modulation that she had heard. On recov- 
ery, all this was again forgotten. 



iO 



PROPOSITION VII. 

Breams that are more or less perfectly re- 
membered occur when the external faculties 
of the mind are but partially closed by sleep, 
especially when the external memory is par- 
tially awake, and receives the impressions 
of the passing thoughts and sensations. 

The Mind a Complex Organism. 
The mind is not a simple unit but a 
compound unity, an organism. Its facul- 
ties or organs are distinct each from the 
other; and, although they y^ork harmoni- 
ously together, when in an orderly condi- 
tion, yet they are not necessarily connect- 
ed in their operations. During sleep all 
are not equally and to the same degree un- 
der its influence. Some are more wakeful 
than others, more open to external influ- 
ences, more capable of performing their 
natural functions. While the internal 
mind with its faculties is not subject to 



76 

the dominion of sleep, and thoughts flow 
uninterruptedly, the power of controling, 
selecting and arranging them in an order- 
ly and rational manner is suspended. The 
external judgment is quiescent, the correc- 
tive influence of the senses is suspended. 
But the external memory being somewhat 
less under the influence of sleep, receives 
the impressions of the passing ideas with 
ever-varying degrees of distinctness and 
intensity. Accordingly these thoughts 
are remembered as dreams, being recalled 
with a vividness according with the 
strength of the impression made on the 
memory. 

Thought active even in Trance. 
As has before been shown, thought is 
not suspended during sleep. And even in 
cases of long-continued trance, when every 
appearance of life has been suspended, 
save, perhaps, a faint beating of the heart, 
when animation returns and the person 
becomes again conscious of external things, 
there is often a remembrance of an inter- 



Hal conscious life, wherein the internal 
mind is active, and internal thought con- 
stant and unimpaired. Visions more or 
less vivid are distinctly remembered, scenes 
have been visited, or, at least, internal im- 
pressions that assumed all the reality of 
open vision have been made on the mind 
and recorded by the internal memory, all 
of which could not have taken place had 
thought been suspended. It is, indeed, 
possible that in rare instances even inter- 
nal thought may be suspended, when the 
influx of intelligence is for the time inter- 
rupted, and the spirit sleeps; it may be 
that occasionally, and for a brief space, 
the more external regions of the soul are 
quiescent and life alone, and not intelli- 
gence, is active; but even then there may 
be still more interior thought, and the 
spirit dreams, and the inmost regions of 
the soul is awake to the celestial pulsations 
of life and the ceaseless vibrations of 
thought. Certain it is, that life and activ- 
ity are the normal condition of the human 



78 

spirit; and the nearer is its approach to its 
ever-waking, ever-active Divine Origin, 
the more intense and ceaseless will be its 
activity. 

Can Dreams be Prevented? 

Is there, then, it may be asked, no pre- 
vention of dreaming? The physiologist 
will answer, that, u as dreaming is cansed 
by eating something that lies heavily on 
the stomach, keeping the base of the brain 
awake while other parts of it are asleep; 
to avoid dreaming is to eat lightly, ' ' etc. 
Now is it true that the base of the brain 
and no other portion is kept wakeful by 
over-eating, • and if true do the thinking 
faculties and the memory lie in the base of 
the brain? We had supposed, and believe 
it to be generally conceded, that the espe- 
cial seat of the thinking faculties is in the 
front and higher regions of the brain, and 
that the base is more especially the seat of 
the vital and involuntary forces. However 
this may be, is thought caused by the 
vapors of fermenting food ? for dreams are 



79 

indisputably thoughts and nothing else.— 
I think the most physical of physiologists 
is not prepared to advocate so absurd a 
theory. Why is it that most abstemious 
and temperate people dream? Why is it 
that starvation is accompanied by most 
vivid dreams of feasting and plenty? 
Why do not the glutton and stupid de- 
bauchee monopolize all the dreaming? 
Stupid, sensual persons sleep heavily and 
dream little, or rather they remember lit- 
tle of their dreams. 

Mental Activity Promoted by Abstemi- 
ousness. 

Dreams are from mental activity, but 
mental activity is not from over-feeding. 
The reverse of this is true. A full meal 
is attended with stupor, drowsiness and 
mental sluggishness. Master minds, in 
making their master efforts, abstain alto- 
gether from food. Every one knows that 
thoughts are clearer and more felicitous 
after a certain time of fasting; and people 
starving have noticed the almost super- 



80 

sensual, almost spiritual brilliancy of their 
mental conceptions. The cause of this is 
very obvious. The vital forces that other- 
wise would be expended on the process of 
digestion are now all employed on the 
activities of the brain. The blood is pure, 
and free from crude, half-converted mate- 
rials of the food, the bodily organs are un- 
obstructed and free from irritation, and the 
whole system works smoothly and in har- 
mony. That is indeed a most sensual 
philosophy that has no higher origin for 
dreams than a gorged, distressed and com- 
plaining stomach ! 

Ko Dreamless Sleep. 
Sleep that appears dreamless, is so in 
appearance only. This appearance is 
caused by the quiescence of the external 
memory and its failure to receive the men- 
tal impressions that, in a state of wakeful- 
ness, would be made upon it. The physical 
form and the external mind are the sub- 
jects of sleep. It is the natural man that 
requires its reviving and restorative influ- 



81 

ence. Our life is consciously and actively 
in the natural degree. In this degree is 
the waste and wear of incessant activity, 
and in this degree is repair, consequently T 
demanded. Hence the cessation of activ- 
ity extends to this degree only. Being 
conscious in this external degree only, the 
time of this torpor and inactivity is a pro- 
found blank in the memory. This time 
we call dreamless because we remember 
nothing of our thoughts and impressions. 
The real source of these lies deeper than 
our consciousness, deeper than the brain 
and nerve-centres. These are the instru- 
ments, not the motive powers of the mind; 
the instruments not to originate but to 
communicate and transmit thoughts ancl 
impressions, desires and acts to the outer 
world, and to receive impressions from it. 
How to -Avoid Breams. 
To avoid the remembrance of dreams, 
then, is to sleep profoundly, and to sleep 
profoundly we should avoid all mental and 
physical excitements, anxiety or care. — - 
4 



82 

Then, however active may be the interior 
mind, the exterior man is undisturbed by 
its operations, and nothing is remembered 
by us on awakening. It is probable that 
but the merest fragments of our dreams 
are ever remembered. 



83 



PROPOSITION VIII 

Confused, distorted and incongruous dreams 
are caused by disturbing influences both from 
within and without, and the quiescence of 
the corrective operation of the rationality.— 
The memory also of waking experience is 
suspended, so that we cannot judge of the 
truthfulness of our fancies, but know no 
otherwise than that EVESY IDEA that 
enters the mind is the reality it represents. 

"What Causes Them. 

With the anchorage of conscious exter- 
nal life taken from us by the closing of our 
natural senses in sleep, and in the absence 
of the helm and compass and chart of our 
waking experience, we drift helplessly upon 
the open sea of indeterminate and purpose- 
less imaginings. The ever-flowing tide 
bears us whither it mil. An idle image 
floating into the mind becomes, to us, a 
real, tangible and apparently objective 



84 

scene. An idle memory floating up from 
the forgotten past, becomes a veritable 
personage; an audible voice. We hope, 
we fear, we aspire; and our hopes, our 
fears, our aspirations take shape and form 
and substance in this magic land of dreams. 
We tread again the old paths of life, we 
listen to long silent voices, we clasp hands 
that have been dust for years, but we 
know not that these are all memories. — 
We fly like a bird, float like a vapor upon 
the air, walk upon water as upon very 
marble, and we are surprised at none of 
these things. Nothing is wonderful to 
us.* 

* Is not this simply a recognition by the mind of 
the real nature of the spirit-man and the spiritual 
world? — of his own identity, and the continued 
existence of those he meets who have entered into 
the ether life, with which we seem so familiar in 
dreams — of the great possibilities of the spirit, and 
its superiority to earthly conditions ? Is not our 
want of wonder caused by a knowledge that in our 
spiritual existence aP these things are normal, and 
a forgetfulness of merely earthly conditions \ 



85 

Again, images are transformed with 
more than the marvelousness of magic. — 
We destroy a noxious reptile, and behold 
it is the mangled form of a little child; 
we attack a wild beast, and our hand is 
dyed in fratricidal blood ! — we pick a wild 
flower, and it becomes a singing bird, and 
the singing bird speaks to us with human 
tongue and caresses us with human affec- 
tion, and we marvel not at these transfor- 
mations. We stand upon the level shore, 
and anon the beach arises and becomes a 
perpendicular cliff, and we cling to the 
crumbling rocks, that slowly part and fall 
from us into the mad waves below, and 
we fall despairing into the roaring death, 
gliding into Y^akefulness as we fall. We 
pick up jewels on the sand, and they be- 
come lumps of worthless clay, and we 
gather pebbles hj the wayside, and they 
become ingots in our hands. 

Again, a shutter bangs in the stillness 
of the night, and instantly we are in the 
midst of earthouakes and falling cities and 



86 

toppling mountains; or charging battal- 
ions, the crash of artillery, the roar and 
rout and carnage of battle overwhelms us ; 
or it may be the shock of the vessel at sea 
upon the hidden rock, and the breach of 
the breakers over the parting ship, the 
rush and roar and chill of dark waters as 
they engulf us, and the cries and prayer 
of sinking men and women, and the long 
clinging for life to a broken spar for hours, 
perhaps days, of exhaustion and hunger. 
All this scene may crowd into the mind 
and become to us a living reality in a mo- 
ment of time. The thought expands 
backward and forward, covering days or 
weeks all in one intense instant. It is 
like the lightning^ flash across the mid- 
night heavens, revealing, in one brief in- 
stant, myriads of objects lying hidden in 
the darkness, which become, in that one 
burning glance, imprinted in living light 
on the eye. 



87 

Dreams often Clear and Logical, 

The wonder is, not that dreams should 
sometimes he somewhat broken and dis-^ 
torted, or mixed and incongruous, but that 
they should so often be clear, logical and 
methodical in their arrangement. With 
the discriminating faculties of the mind 
quiescent, the judgment inoperative, the 
memory but half awake, and all the regu- 
lative powers in a torpor, it is small won- 
der that the thoughts run riot through the 
brain, and every image and idea should be 
accepted as a reality. It is by the rational 
powers alone, discriminating, selecting, 
and arranging all the ideas that enter the 
mind into order, method and logical 
sequence, that we have any rationality 
even in our waking thoughts. It is only 
by the corrective power of our external 
senses, and the wakefulness of our exter- 
nal faculties, that we know that our in- 
ward imaginings are not the realities they 
represent. It is only by both these com- 
bined in healthful action that we preserve 



88 

our sanity and the harmony of our mental 
action. The imagination is the springing 
fountain of thought, reason and the judg- 
ment, the channel through which they 
flow to orderly operation and use. It is 
often the case that dreams appear to be 
the perfection of order and method. Re- 
markable instances are on record of the 
solution of problems, apparently insoluble 
by waking effort, of the revival of facts 
apparently obliterated from the memory, 
and even of foreseeing events near at hand, 
all occurring in dreams. These facts show 
that the higher mental powers are not sus- 
pended during sleep, nay, they more than 
hint at interior communings with intelli- 
gences of a higher order than ourselves; 
at the close proximity of the inner world, 
and the close similarity of our interior 
selves with the disrobed mortals that have 
gone into the interior life of spirits. 



89 



PROPOSITION IX. 

There are also dreams given for warning, 
admonition, instruction, and consolation. 
These are caused by the reception of ideas 
from spirits and angels who are attendant on 
man as guardians. There are also dreams of 
an opposite character, induced by evil and 
malignant spirits who seek to pollute and 
destroy man during sleep. 

Spirits attendant on Man. 
That spirits, both good and evil, are 
constantly attendant on human beings is 
almost universally acknowledged at the 
present day, both by the church and the 
world. If this acknowledgment be not 
open and outspoken, it is nevertheless 
tacit, and it tinges our ideas with a decided 
coloring. Although many deny this fact 
in their dogmas and their philosophy, yet 
its involuntary recognition is none the less 
real and universal. Was this element 



so 

expunged from our literature, and art, as 
it is from our science, it would be the 
death of poetry and imagination; all their 
grace and beauty and life would be de- 
stroyed. Nature itself would wither and 
die; for we instinctively people the inani- 
mate world with invisible, living, intelli- 
gent potencies and beings, claiming kinship 
&nd sympathy, through similarity of qual- 
ities and affections and sensibilities, with 
ourselves. It is impossible to divorce, in 
our thoughts, sensibility and some degree 
of intelligence from life. Any especial 
good fortune or deliverance from danger is 
attributed to " our good angel," while evil 
and accident, and especially heinous crime, 
is charged to diabolical agency. And this 
spontaneous, involuntary, and secret ac- 
knowledgment of our proximity to the 
inner and unseen yet most real world of 
spirit, is known to almost every one in 
his own private consciousness. From ear- 
liest infancy, in the timid years of child- 
hood, and up through riper years, there is 



91 

present, with most persons, a secret dread 
a half-acknowledged fear of some invisible 
presence tenanting darkness and desolation 
and solitude; a dread and a fear childish, 
perhaps, even pitiably weak, yet none the 
less obstinately, and persistently present 
and real. There is with many, how many 
will never be acknowledged or confessed, 
an involuntary looking for some dread, 
ghostly, horrible appearance, some mon- 
strous shape; or some pale, melancholy, 
flitting, misty and intangible presence that- 
may rise up before them at any moment 
out of the darkness and mystery and lone- 
liness of night. 

Man, as to his Spirit, lives in the World of 
Spirits. 

The philosophy of this universal instinct 
is this : Men are spirits, and live as to their 
spiritual natures in the spiritual world,— 
although not consciously,— while still liv- 
ing in the natural world. Their life in that 
world is real, genuine, and substantial; and 
it is subject to all the laws of that world as 



92 

really and truly as it will be when consciously 
withdrawn from the natural into the spirit- 
ual state. Their spiritual association with 
spirits is most intimate. Isolation from 
that world or rather state of existence and 
its inhabitants is not possible. Our spirit- 
ual nature and organization constitutes us 
citizens of that kingdom. Hidden up 
within the secrecies of our inmost beings 
are many experiences and knowledges; 
vague, shadowy and indefinite impressions 
of which, come down into our conscious- 
ness. Beneath the broad glareof sensual 
life they fade away like the stars before the 
light of day. It is in the dim, silent qui- 
etude of night that their faint whisperings 
are heard; that we are obscurely conscious 
of an unseen world that is felt to be close 
about us, and an unseen race that jostle 
and buffet and sway us continually. 
The Unity of Creation. 
To those who have formed any consid- 
erable acquaintance with spiritual laws 
and the conditions of human existence, 



93 

the idea of angelic ministrations and spir- 
itual influences on men has nothing irra- 
tional or improbable in it. The whole 
Universe of finite existence in both its 
grand kingdoms, the Spiritual and Natu- 
ral Worlds, is most intimately and insepa- 
rably knit together as a whole, so that one 
part cannot exist, cannot be maintained in 
existence, isolated from the other. The 
universe is a unity, complete, without 
redundance of parts; each portion mutu- 
ally and interchangeably dependent on the 
other, each portion receiving from, and 
communicating to, every other portion, 
influence according to proximity in space 
and state. The accepted saying is that 
" Nature abhors a vacuum." The true 
axiom is that " God permits no vacuum, 
no isolation in any part of His Creation, 17 
spiritual or Natural. The vast inter-plan- 
etary spaces are filled with the subtle, 
intangible substance of the Sun himself — 
extending to the utmost boundary of his 
Influence, to the farthest pulsation of his 



94 

light, — in which he is ever present in all 
his varied influences, with all his subordi- 
nate worlds, controlling, moving, enlight- 
ening and vivifying thorn continually. — ■ 
The planets live, move, and have their 
being in the sun. The accepted theory 
now is that light and heat are not emana- 
tions but vibrations of those substances, 
that fill all the spaces of the natural uni- 
verse, so that in the deepest darkness we 
dwell in light, — latent, — and in the pro- 
foundest cold we live in heat, — also latent. 
If this hypothesis be true — -and to us it 
appears almost self-evident— we can see 
how essentially unitary must creation be 
in its grand aggregate and in its minutest 
particulars. The Great Central Sun of all 
the universes, the grand, primal, ruling 
orb of Nature, is present in all his poten- 
cies through all the vast limitless realms 
of Nature in all universes, and through all 
eternities of time. 



95 

The Spiritual Sun, Divine Omnipresence. 

In like manner, the Spiritual Sun, the 
immediate proceeding Spirit of God, is 
present immediately, and mediately 
through the heavens, in all His works. — 
The Divine Truth and Divine Love, the 
Divine Substance, spiritual light and heat, 
infills all the expanses of heaven. In Him 
a&gels live and nurve and have their being. 
This is the Omnipresence of God, and this 
constitutes heaven. Similarly His crea- 
tures are bound most intimately and 
inseparably together by their intermin- 
gling spheres, reciprocal influences and 
living sympathies. It is through this 
interplay of sympathies, this mutual inter- 
blending of spheres and influences that 
unity, harmony and order are preserved in 
every part. The spiritual and the natural 
worlds of humanity are, also, mutually 
dependent upon each other for their per- 
manence and stability — the former upon 
the latter for its basis and support, the 
latter upon the former for its source of 



96 

life, activity and power. Neither could 
exist isolated or cut off from tlie other.— - 
There has not been, is not and will never 
he a moment in all the ages of the world 
when the Creator, by His spirits and 
angels, is not present with mankind, pour- 
ing in the streams of life and rationality 
and power, creating-, preserving and per- 
fecting His dependent creatures. Should 
He for an instant withdraw this presence 
and cut off this influx, destruction would 
overwhelm the race. The tree of human- 
ity would wither and die. Were the den- 
izens of the inner world, the world of 
causes, shut off from rm on this natural 
earth, thought would cease, intelligence 
would perish, and rationality be lost to the 
world; because the influx of these into 
men is through those inner-world intelli- 
gences. Thus men, if they did not alto- 
gether perish from the earth, would 
become brutes, not in appearance and dis- 
position only, but in actual fact and nature, 
—the loss of rationality and the moral 



97 • 

sense, those distinguishing characteristics 
that elevate them above the brute nature. 
Humanity on the earth is possible only by 
the continual inflowing of rationality and 
intelligence from the Creator through the 
spiritual kingdom of men. Natural pa- 
rents transmit only the natural degrees of 
the mind and soul, with the body, by nat- 
ural generation, the rational and spiritual 
degrees being received by special influx 
from the " Father of our Spirits.' 1 Any- 
thing higher than the natural degree can- 
not be transmitted by natural generation. 
Reproduction is limited in degree to the 
plane on which it takes place. The higher, 
or more interior, degree is received by the 
lower and more exterior into organic ves- 
sels corresponding in form to its organism. 
The natural degree is simply a natural 
organic receptacle for the spiritual, and 
the spiritual for the Divine. Thus the 
descent of the Divine life and intelligence 
into the natural man is first into the spir- 
itual, and within that into the natural 



98 

organism of the mind; and was this influx 
arrested or cut off, men could reproduce 
only the empty natural degree, and thus 
the race would perish. 

Spirits and Angels present in Sleep. 

Thus we see the absolute necessity of 
the immediate presence of the spiritual 
world with the natural, of spirit men and 
women with natural men and women at 
all times. But that spirits and angels are 
more especially present with man during 
sleep may be very readily supposed, since 
at that time he is in a condition of almost 
perfect helplessness and very greatly 
increased danger. His helplessness ex- 
poses him to the malice of his enemies, 
and hence to the greater care of his ever- 
watchful guardians. Indeed, was it not 
for its familiarity to us, sleep would be 
approached with a feeling of dread, almost 
terror; and we should submit ourselves to 
its influence only at the last extremity of 
wakeful endurance. That a whole city, a 
whole nation, an entire continent, is lying 



■ft 



99 

in a dormant, insensible, semi-lifeless con- 
dition, absolutely, for the time, dead to 
outward things; exposed to innumerable 
evils and dangers, of the existence of 
which, it is totally unconscious, is truly 
appalling L That there is any safety dur- 
ing sleep is owing to the continual, un- 
slumbering care and watchfulness of out 
unseen protectors. That life continues 
with us during this mysterious condition 
is because our connection with the inner 
world of life is preserved unbroken by 
those faithful, unselfish guardians. It is, 
indeed, most reasonable to conclude that 
during sleep good spirits and angels would 
be especially and most intimately present 
to protect us from: ou-tward dangers, but 
more especially from the assault of mis- 
chievous and malicious spirits to whose 
arts and influences we, at that time, are 
peculiarly exposed. 

Admonitory Dreams. 
Being inwardly withdrawn from the 
external senses we become far more open 



100 

to spirit influences, far more susceptible 
to spirit impressions than when Ave are 
awake, when the mind is fully alive to ex- 
ternal disturbances; and this season is the 
one peculiarly adapted to inner spiritual 
instruction. Hence, when all our passions 
are hushed; all our discordant and war- 
ring thoughts are harmonized; and our 
restless, burning desires are laid quiescent, 
our patient instructors draw near to in- 
still into our receptive minds such lessons 
of wisdom or warning; such admonitions 
and counsel, and such premonitions as will 
be serviceable to us and tend to our im- 
provement. They are ever ready and ever 
seeking to do us good. It is their delight 
to minister to the helpless and the suffer- 
ing of earth. 

Ancient Dreamers, 

In olden times the prophetic, warning 
or admonitory dream was the method most 
usually employed on extraordinary occa- 
sions, and with persons not especially en- 
dowed with prophetic gifts, to reveal some 



101 

important truth or to foretell some nid-« 
mentous event. We liaye instances of 
these in the history of Jacob and Joseph ; 
of Pharaoh and his butler and baker; of 
Gideon and Nebuchadnezzar; of Joseph 
and Pilate's wife. That this is still in a 
great degree the experience of many, we 
think, is amply demonstrable from nu- 
merous well authenticated records, a few 
of which we here subjoin: 

Modern Premonitory Dreami 

w In the autumn of the year 1845, one 
of the maid-servants of the then rector of 
Shepperton, a village on the Thames, near 
Chertsey, dreamed that her brother, a re- 
spectable and steady youth belonging to 
that place, was drowned. The dream was 
singularly vivid. In it she further imag- 
ined that she actually went to search for 
her brother's body, and that, after seeking 
for some time, she found it at a certain 
part of the river, which she knew well, 
and in a particular position. This dream 
took place on a Saturday night. When 



102 

she awoke on the Sunday morning, she 
at once acquainted her fellow-servant (who 
saw how deep an impression the dream had 
evidently made), and remarked that she 
ought at once to obtain her master's leave 
to go home on the morrow, and warn her 
brother, who was unable to swim, not to 
go out on to the rivei\ The kave was 
given, and her home was soon reached,, but 
alas! the Warning had come too late. Met 
brother had gone rowing on the Sunday- 
evening, the boat was accidentally upset, 
and he was drowned. The body was not 
recovered for some time ; nor was it found 
near the spot where the accident had hap^ 
pened. But it w~as found by the poor 
youth's sister, lower down the river, and 
exactly in the same place and position as 
had been so forcibly and clearly prefigured 
in her impressive dream."-— Glimpses of 
ike Supernatural, pp. 200-201, 

"Frivolous and pointless as are so many 
dreams, without intelligible purpose or 
sequence of action, this is one which it 



103 

may be reasonably held can only he 
explained by a firm belief in a superintend- 
ing Providence, in other words, in Almighty 
God, Who, as an old writer asserts, l some- 
times warneth and instructeth in dreams,' 
and Who mercifully uses the ministry 
both of angels and men for carrying out 
His Divine purpose:— 

"A Gloucestershire gentleman in good 
circumstances, who for many years had 
lived a retired life, quite apart from his 
relations, some of whom in a previous 
year had been cast in a lawsuit with him 
for the recovery of certain properties, sud- 
denly died, and, as was supposed, died in^ 
testate. 

" He had long intended, at the advice of 
the Rector of the village in which he 
dwelt, and with whom alone he was on 
terms of intimacy, to make certain provis- 
ions by will on behalf of the relations in 
question, who had lost much by his suc- 
cessful lawsuit. However, this (as was 
believed by his family lawyer, residing in 



101 

ail adjacent country town, who proceeded 
to settle his affairs) had not been done; 
and the whole of his property consequently 
seemed likely to go to his heir-at-law, a 
man of property, almost unknown to him, 

" Five months after his death, however^ 
the Rector of the parish in which he had 
lived, had what he termed a ; waking dream, ' 
in which lie imagined that the deceased 
gentleman came to him in sorrow, and 
solemnly conjured him to obtain possess- 
ion of a Will, which had been duly made 
by him in London a few months before his 
decease, and which was in the custody of 
a firm of attorneys there, which Will was 
so drawn as that the relations in question 
should greatly benefit by the just and 
righteous disposition therein of his prop- 
erty. Imagining the dream to be only a 
dream and nothing more, he took no 
notice of it, and regarded it as the mere 
result of his own imagination. 

"In about a fortnight, however, the 
identical dream occurred again — with the 



105 

simple difference that the deceased gentle- 
man bore an expression of deeper grief, 
and appeared to urge him, in still stronger 
terms, to obtain the Will. The Rector 
was much impressed b}~ this; but on care- 
ful reflection upon the following day, 
appeared indisposed, on such testimony, to 
interfere with arrangements which were 
then being made for the settlement of the 
deceased person's affairs, on the supposi- 
tion that he left no Will. And conse- 
quently he did nothing. 

"A third time, however, about eight 
days afterward, he had the same dream, 
with certain additional details of import 
and moment. The deceased person, as the 
Rector imagined, appearing once again, 
urged him most vehemently and solemnly 
to do as he wished, and to go and obtain 
the Will. A conversation took place as it 
were in the dream, and the clergyman set 
forth many cogent arguments why he 
should not be called upon to undertake a 
work, which might not only be misunder- 



106 

stood, but might render him liable to mis- 
representations, if not to trouble and 
annoyance. 

" However, at last lie consented, and, in 
his dream, accompanied the deceased per- 
son to a certain lawyer's office at a certain 
number, on a certain floor in Staple Inii> 
on the south side of Holborn, where the 
drawer in a writing-table was opened, and 
he saw the packet containing the Will 
sealed in three places, with the deceased 
person's armorial bearings* The whole 
room was before him vividly. It was pan- 
elled in oak, picked out with white and 
pale green, and over the mantelpiece hung 
an engraving of Lord Eldon. 

" The Rector awoke, and resolved with- 
out delay to do as he was enjoined. Be- 
fore proceeding, he mentioned the circum- 
stance of the thrice-repeated dream to a 
clerical friend, who volunteered to accom- 
pany him to London on his important 
errand. 

"They went together. Neither had 



10? 

ever been to Staple Inn before; nor did 
they know its exact where about?. On in* 
quiry, however, it was soon found. And 
go was the room and office, with the fur- 
niture and print of Lord Eldori, which 
had been seen beforehand by the Rector in 
the dream, to his intense awe and wonder- 
ment, Even the peculiar handles of the 
writing-table, which were of brass and old- 
fashioned, were those which had been 
clearly apparent. The identical drawer 
was opened, and the WilL, secured in an 
envelope of stout paper and sealed with 
three impression^, was found, just as it had 
been seen in the dream. The lawyer, who 
sit once gate every facility for inquiry, 
was a junior partner in the firm which 
had drawn it up, and had only recently 
come to London, from a cathedral envy, 
where the firm in question had a branch 
office, on the death of the chief partner. 
The Will was found to be good and valid^ 
and was in due course proved. Under it 
the relations, who had so suffered bv the 



log 

loss of their lawsuit as to have been almost 
reduced to penmy, obtained their due. — : 
The whole of these facts are vouched for 
by a friend of the Editor of this book." — s 
ibid., pp. 203-204-205; 

" One of the most striking and well- 
authenticated cases of a Warning given in 
Dream and acted upon, by which a grave 
temporal danger was actually averted $ re- 
mains to be put on record now. The case 
is related with great simplicity by one 
who has carefully investigated the circum- 
stances of both the dreams :—~ 

" c Knowing as I do intimately/ writer 
the correspondent in question, l the Widow 
of an Irish clergyman who was warned by 
a dream of the railway accident which took 
place a few years ago at Abergele* in North 
Wales* I give you gladly the following 
particulars : 

" fc About a fortnight before the accident 
occurred, my friend, the lady in question, 
had a dream in which her husband, who 
had been dead for three years, appeared to 



109 

her, as she thought. This occurred on the 
night which followed the day on which 
she had settled and arranged with some 
friends to make a journey by railway. 
She dreamed that her husband was still 
living, and that she and lie were walking 
on the sea-shore of North Wales, close to 
which the railway to Holyhead passes, 
when they came to a tunnel, from which, 
all of a sudden, volumes of the blackest 
smoke were pouring out, and which be- 
came so dense that the sky was quite over- 
cast. Alarmed at this, they hastily went 
forward together toward its mouth, when 
it seemed to be all on fire; the crackling 
and roar of which was quite unusual. In 
a moment or two the sounds of frantic 
cries of men and women wildly shrieking 
seemed to come from out of the mouth of 
the tunnel ; and then, as if to add to the 
horror of what had already appeared, 
another train, full of people and at express 
speed, came np and dashed through smoke 
and flame iiato the tunnel itself. Upou 



110 

Itis the lady awoke, and so deep an im- 
pression had the dream made (for it un- 
hinged her for some days), that she 
resolved to postpone her journey, which 
she did. Had she gone at the time ap- 
pointed, she and her friends would have- 
travelled by the very train — the passen- 
gers of which were burnt by the explosion 
of petroleum. 

u ' The most curious part of this inter- 
esting record has yet to be told. On the 
same night upon which this lady had this 
dream warning, her own daughter, a child 
of nine years of' age, who was staying 
with some relations nearly sixty miles 
from home, had likewise a dream, in which 
she thought she saw two trains meeting 
each other on one line of railway, in 
one of which her mother was seated, and 
in the other one of her mothers friends 
(who was to have travelled with her). — 
The trains seemed to going at a great rate, 
and when the collision actually took place, 
the child at once awoke. On the follow- 



Ill 

ing morning she recounted her dream to 
her relations; but at the time they took 
no notice of it, though it formed the sub- 
ject of a general conversation regarding 
dreams. It was only when (as was after- 
ward discovered) her mother had possibly 
escaped the frightful disaster of a railway 
accident, and probably a very painful 
death, that the fact of her child having 
had the dream on the night of her own 
warning, and mentioned it, was specially 
remarked and noted down/ 1 

u In John Aubrey's ; Miscellanies ' is re- 
corded a remarkable escape from death of 
Dr. William Harvey, the celebrated dis- 
coverer of the circulation of the blood 
through second sight: — "When Dr. Har- 
vey, one of the Physicians 1 College in 
London, being a young man (in 1695), 
went to travel toward Padua, he went to 
Dover with several others, and showed his 
pass as the rest to the Governor there. — 
The Governor told him that he must not 
go, but he must keep him prisoner. The 



112 

Doctor desired to know c for what reason ? 
how he had transgressed ? ' l Well, it was 
his will to have it so.' The pacquet boat 
hoisted sail in the evening, which was 
very clear, and the doctor's companions in 
it. There ensued a terrible storm, and the 
pacquet boat and all the passengers were 
drowned. The next day the sad news was 
brought to Dover. The Doctor was un- 
known to the Governor both by name and 
face; but the night before the Governor 
had a perfect vision of Dr. Harvey in a 
dream, who came to pass over to Calais, 
and that he had a warning to stop him. — 
This the Governor told the Doctor the 
next day. The Doctor was a pious, good 
man, and has several times directed this 
story to some of my acquaintance." 

How and when they are Produced. 

All of the above examples are well au- 
thenticated and there can be no reasonable 
doubt of their supersensual origin. Vol- 
umes might be filled with similar accounts 



113 

fully proven to have taken place, and the 
skepticism that would deny their spirit ori- 
gin is greatly more credulous, irrational 
and superstitious than the honest accept- 
ance of the facts, whether they can be sen- 
suously explained or not. Our theory of- 
fers a clear and rational philosophy of the 
phenomenon, and we venture the asser- 
tion that it is the only sufficient and ration- 
al one that can be advanced. 

Spirit Language is Universal. 

It is a language of ideas or images 
and not of words, and it falls naturally 
into the native tongue of every one. — 
In dreams those ideas are received into the 
external mind with an appearance of the 
sound and form of the words of our spoken 
language. This is evident, because in 
reading and in thinking there is an ap- 
pearance of sound in our minds, even to 
the nicest shades of distinction; and often 
a vivid thought startles us as though it was 
a cry ringing long in our ears. Bearing 
ever in mind that we, even while living 
6 



114 

consciously in the natural world, are yet 
actually and really living ; as to our real 
and spirit-selves, in the spiritual world, and 
are associated most closely with our spirit- 
kindred, it is easy to perceive how our 
spirit-selves can be instructed, admonished 
and forewarned by those appointed for that 
purpose ; and though much, and perhaps 
the greater part, of that instruction fails to 
descend into our conscious external percep- 
tions, when in dreams we do thus receive 
them it is by representative images or 
ideas, and those images are seen and heard 
as real things and voices; and we appear 
to be hearing, seeing and doing whatever is 
thus represented. All these external images 
are taken from our external memories and 
infilled and made alive by the internal in- 
struction given. Our * faithful guardians 
instruct us both by direct and by indirect 
application to our minds. Often by con- 
Terse among themselves in our hearing, 
though not directly addressed to ourselves, 
leaving us to absorb, so to speak, their out- 



115 

flowing wisdom. Again, by the appear- 
ance of some well-remembered friend who 
converses directly with us and gives us defi- 
nite instructions upon some important 
matter. The methods are various, but the 
origin is the same in them all. Often it is 
little more than a strong though confused 
impression left on the mind, of the gener- 
al import of the dream, without a remem- 
brance of the particular details. At other 
times the whole is distinctly remembered. 
In any event the instruction or warning is 
the one point that is most powerfully im- 
pressed upon the memory. 

The writer has a friend who can produce 
from his own experience instances in illus- 
tration. On one occasion he had an ap- 
parently long and troubled dream, the de- 
tails of which entirely escaped from his 
memory, but leaving a vivid impression on 
his mind that persistence in a certain course^ 
even a single repetition of certain acts, 
would result in inevitable ruin. This im- 
pression was fully verified by after devel- 



116 

opments as well as approved by Ills calm- 
est judgment, and it doubtless was design- 
ed, less to reveal a new truth or teach an 
unknown lesson, than to stimulate his bet- 
ter nature to increased and lasting activity. 
The appearance was that the warning came 
from certain superior attendant persons, 
although he retained no remembrance of 
any personal appearance, and the whole 
dream was attended with an indescribable 
awe, and solemnity. There was also a deep 
consciousness of wrong doing, and a vivid 
perception that amounted to an interior 
voice, declaring the nearness and certainty 
of ruin in his present course. I have no 
doubt whatever it was the work of attendant 
guardian angels, and was designed to save 
him from terrible disaster. There is with- 
out doubt a large percentage of this class 
of dreams given to men, and the num- 
ber would be greatly increased if they were 
recognized and their warnings heeded. 
Doubtless also such heed would result in 
much good in preventing loss and often 



117 

disaster; and especially in checking fraud, 
cruelty and crime in society. This is a 
door, opened to many and capable of being 
opened to many more, through which they 
may receive the benefits of the superior in- 
telligence and wisdom of the better side of 
humanity. But the door that opens heav- 
enward opens also to us an entrance from 
the dark, cavernous realms of evil; and if 
pure and holy and wise beings minister to 
us through these means, so also the foul, 
depraved and malignant foes of God and 
man seek to overwhelm us with evil and 
ruin through the same instrumentalities. 
Any opening of our minds toward the 
spiritual world opens them equally to both 
the opposite kingdoms of that world. — 
Whether we will receive . the good or the 
evil, whether we will receive the blessed 
ministrations of our friends or suffer the 
inflictions of the malignity and hate, the 
seductions and wiles of our relentless foes, 
lies entirely with our own choice. Our foes 
are disarmed only by our living a life of puri- 



118 

ty, of charity, of unwavering devotion i<y 
right and justice, and of faith and trust in 
the Divine Redeemer, the One only true 
'God, the Lord Jesus Christ. Faith in the 
Divine Humanity and absolute loyalty to 
truth and right in all our active life alone 
can shield us from the great dangers that 
everywhere lie thickly but secretly around 
us. And the philosophy of this is perfect- 
ly plain. Such a life associates us with our 
friends, the angels, because it is their own 
life; but a contrary life associates us with 
our enemies for the same reason. So by 
the life we lead -we choose .our spirit as- 
sociates. 



119 



PROPOSITION X. 

Another class of dreams are correspondent 
tial in character, teaching moral and spirit- 
ual truths through natural images. The 
correspondence may be either normal and 
true, or inverted and false.* Of the latter 
kind, much the more prevalent with most 
people, the saying lias obtained, that " dreams 
go by contraries," 

A Universal Science. 
There is a science, little known among 
the scientists of the day, that is the key 
to all the mysteries of nature. It is exact, 
positive, and uniform, and of universal 
application. It is founded in the nature 
and organization of universal Creation f 
embracing both the spiritual and natural 
worlds. It rests upon the constitution of 
things, and grows out of the unity and 

* The interpretation of this class of dreams is to 
be found in Part II of this work. 



120 

harmony of universal being. It is tlie sci- 
ence of degrees and their harmony, of dis- 
tinct, incongruous substances, and the 
mode of their union. It is called the sci- 
ence of correspondence. To give a clear 
idea of this science, it will be necessary to 
premise somewhat concerning 

Creation, 

The Divine Being created all things 
that exist, evil alone excepted, from Him- 
self. That which proceeds from any fount- 
ain or source, must partake of its nature 
or be in an image or likeness thereof. — 
Consequently there must be in each and 
every created thing an image of somewhat 
appertaining to its Creator. These images 
are embodiments of the Divine Ideas, pro- 
jected forms of some prototype in the 
Divine Mind. It follows that there is 
nothing in all the illimitable realms of 
creation, evil and its effects excepted, that 
does not correspond to some Divine Idea, 
Attribute or Essence. 



121 

Creation proceeds from the Creator in 
two discrete degrees of substance, organ- 
ism and form, and proceeding simultane- 
ously they are united by a mutual cor- 
respondence one with the other and both 
with their Divine Origin. These two dis- 
tinct but corresponding creations are call- 
ed spiritual and natural substances, worlds 
and beings. 

Correspondence. 
By Correspondence in general is under- 
stood this duality of created substances, 
worlds, forms and offices; and their an- 
swering each to the other exactly in every 
particular the most minute, — in substance, 
form or organization, use or office, and 
the laws that operate in each. All things 
whatsoever, that exist in nature or the 
natural world, organic or inorganic, ani- 
mate or inanimate, sentient or insentient, 
from the smallest molecule to the largest 
globe, from the animalcules to man, 
have correspondences in the spiritual 
world, atom with atom, organ with organ, 



133 

form with form, office with office and law 
with law: so that there is not anything 
in the natural world that does not exist 
from some corresponding thing in the spir- 
itual world. Correspondence, then, is the 
answering exactly of one thing of one de- 
gree of substance, complete in its organizar- 
tion, to another thing of the other degree 
of substance also complete in its organiza- 
tion; both organizations being exactly 
similar one io the other in all respects, 
but without the possibility of being 
merged into each other or ever becoming 
a unit. Their existences are separate 
and distinct, although they are united by 
mutual dependence one upon the other. — • 
Counterparts, on the contrary, as the name 
implies, are parts of a unity, dissimilar 
in form and office, but of identity of sub- 
stance, each receiving in the other qualities 
and constituents wanting in itself, but 
necessary to a perfect and complete unity. 
Correspondences are of three distinct de- 
grees — essence, form and use, or substance, 
organism and office. 



123 

Correspondence of Substance, 

The most obvious example to be found f 
and the one most easily comprehended by 
those not familiar with this science, is the 
correspondence of love with heat and 
intelligence with light. Indeed, love is 
spiritual heat, and truth is spiritual light, 
and they are so recognized by common 
usage. We always speak of love as being: 
warm, strong love as a flame, intense love 
as a consuming fire; and it is so felt within 
us. It, by correspondence, heats up the 
whole physical form, accelerates the action 
of the heart and increases the temperature 
of the blood. We call persons of a gen- 
erous, affectional, loving nature warm- 
hearted; their hands are warm, their wel- 
come is cordial } their natures are rich, ten- 
der, ardent, their whole presence is tropical, 
fervid, exuberant and glowing. On the 
contrary, we call persons with little love 
or affection/ or sympathy cold, and so they 
are. They are narrow, impassive, apathetic. 
Their grasp is nerveless, their welcome 



124 

listless, their natures pale, pulseless and 
weak. There is little earnestness or zeal 
or enthusiasm, little impulse or sponta- 
neity in their actions. They are cool, 
measured and methodical — never startled, 
never rash, never unbalanced, because 
never aroused beyond the level of their 
natures, because they have no excess of 
life to be set aflame by some sudden, start- 
ling, lightning stroke of fortune. They 
have little to call forth our love or draw 
us toward them. They may be brilliant 
and we may admire them, but their bril- 
liancy is that of a winter's morning, the 
glitter of moonbeams on ice, the gleam of 
sunlight on the glacier, or at best the 
sparkle and sheen of diamonds and' stars 
of silver. They may be strong and we 
may respect them, but their strength is 
that of steel, cold, hard, unyielding. They 
shine not with the . ruby's tender light, 
they bind not with golden fetters. Our 
affections do not go out toward them, do 
not become rooted in their natures. 



125 

We also speak of truth, intelligence and 
knowledge as light. The intellectual fac- 
ulty is the power to see truth as light; it 
is the inner eye. We ask for u light, more 
light," meaning truth, knowledge, science. 
A sudden advent of intelligence into the 
mind comes with the appearance of a 
hurst of light, clearing up doubts and 
obscurities as morning dispels the shades 
and mists of night. There are those who 
bring a burst of sunshine with them, with 
its warm, golden, life-giving glow. They 
are those bright, happy, joyous beings 
who combine much of both heat and light 
in their natures. They do not shine only 
but glow, and the air seems warmer and 
the day brighter for their coming. And 
the}^ are not only joyous but generous 
also, rich, ardent, communicative,— giving 
freely of their abundant vitality, not 
absorbing but distributing as from some 
inward, glowing fountain, beaming like 
suns and diffusing a life and a glory 
around them. Now these are not merely 



126 

metaphors or figures of speech, but are 
descriptions of real qualities, forms, and 
substances, of our spiritual natures. 

Correspondence of Form. 

Lines correspond to spiritual qualities. 
Circles, undulations and spirals correspond 
to goodness and love: this is because in 
those forms, as in these qualities, there is 
nothing sharp, piercing or penetrating. — 
Those forms are also the elements of beauty, 
but not of splendor, and beauty is the form 
of goodness or love — always soft, gentle 
and round. Direct lines, zigzags, angles, 
edges and points correspond to truth, be- 
cause truth is direct, pointed, sharp and 
penetrating; cutting, dividing and separa- 
ting in its operations. Altitude, ampli- 
tude, and variations of proximity are also 
correspondences of form. The superior in 
degree is called higher, the inferior, lower. 
We designate those who have made great 
attainments, men of eminence; as an emi- 
nent Physician, and eminent statesman, 
an eminent Author, an eminent Artist? 



127 

etc. We speak of upper classes in society, 
meaning those who are superior in wealth, 
or refinement, or culture, or position and 
honor. 

Again, generous, benevolent and heroic 
men are called large-hearted, and men of 
great liberality of views, great scope of 
intelligence, are men of broad natures; 
men of sound judgment are men of weight, 
men of strong integrity are safe men, and 
men of influence are strong men. On the 
contrary cramped views, penurious habits, 
and circumscribed sympathies are all signs 
of human littleness- One who compre- 
hends the scope, drift and tendency of 
events, and calculates probabilities, is far- 
seeing, but one who confines his attention 
to the present moment is short-sighted. 

Proximity is also a correspondence of form. 
Similarity of character or state produces 
proximity, dissimilarity causes remoteness 
or separation and distance. Friends are 
near to us in the degree in which they are 
like us, in the ratio of their sympathy 



128 

with us. A cold, selfish, reserved man is 
said to be distant. A distant relative is 
one whose consanguinity is but slight, one 
who has but little of the family blood in 
him. 

Correspondence of Office or Use. 

By far the most universal degree of cor- 
respondence is that of office, function or 
use. It comprehends almost everything 
in the world, liquids, minerals, vegeta- 
bles, animals and men. Every form of 
matter, every office and use known in the 
natural world is a correspondence of some 
form or office or use in the world of mind. 
A few familiar examples will make this 
plain. As it is the use or office of water 
to cleanse by washing, so it is the office of 
truth or the doctrines of truth to cleanse 
the mind by the removal of error and 
falsity, and to cleanse the character by its 
application to the conduct and life. — 
Water also refreshes and revives the body, 
and so knowledge refreshes and revives the 



129 

mind. We thirst for information, and 
where that thirst is strong we drink in in- 
struction with eagerness. But water also 
quenches fire, so truth quenches the evil 
fire of anger, lust and hate. Water some- 
times suffocates, so in a:i evil sense this 
corresponds to truth falsified or falsity 
that suffocates and destroys spiritual life. 
Therefore water corresponds to truth in all 
its degrees, and in an opposite sense to 
falsity and error. 

It is the office of heat to give life and 
impulse and activity and growth to all 
things in nature. So also it is the office 
of love to give life and impulse and activity 
to the mind, and energy and zeal and force 
to the efforts. He that has no ambition 
makes little of life. He that has no love 
to gratify, has no incentive to effort, but is 
cold, listless and imbecile. The heart 
without a love is dead ; the will without a 
desire is dormant ; the man without an 
affection, a passion, is half-dead and wholly 
inefficient, useless to himself and to soci- 



130 

ety. We can perceive the intensity of 
one's love by the ardor, devotion and zeal 
with which he pursues his object. The 
secret of success lies first in the love of 
the pursuit ; and secondly, in the wisdom 
that directs the effort. Without love wis- 
dom is powerless and inoperative ; and 
without wisdom love or zeal is wild, irra- 
tional, and misdirected. 

Inverted Correspondence. 
As heat in its normal sense corresponds 
to love, so in its inverted sense it corre- 
sponds to love's opposite. Therefore anger 
is said to be hot, and passion a fire. The 
indignation of an outraged community 
makes it too hot for the culprit, and people 
under great excitement are counseled to 
keep cool. Because the place of the evil 
in the other life is the accumulation of all 
evil and impure passions and lusts, it is 
said to burn with fire and brimstone ; and 
as self-love is the head and center, the all- 
absorbing love of the evil, it is called eter- 
nal fire. And as it is insatiable, and cannot 



131 

be fully gratified, its cravings are called the 
gnawings of the worm that never dies and 
the burnings of unquenchable fire. 

These opposite correspondences arise 
from the mixture of good and evil and 
truth and falsity in this world ; for evil is 
good inverted, and falsity is truth falsified. 

These three classes or degrees of corre- 
spondence form a trine, answering to the 
Divine Trinity in the Lord : the Divine 
Good, Essence, or Substance ; the Divine 
Truth, Existence, or Form ; and the Divine 
Spirit, Proceeding, operation or use. The 
Divine is above the Heavens ; the Spiritual 
is within the Heavens ; and the Natural 
is below the Heavens ; and these are 
connected by correspondence from the 
Highest to the lowest, from the First to 
the last, from the Beginning to the end. 
In the Divine these degrees are Essence^ 
Goodness ; Existence* Truth ; and Pro- 
ceeding, Spirit ; and in the first emanation 
from the Divine, which is the Sun of 
Heaven, they are Love % Wisdom^ and. 



132 

Operation. In the Heavens they are Sub- 
stance, Form and Use ; and below the 
Heavens, or in the natural, they are life, 
activity and fruit. This is the scienee of 
correspondence ; it is the relation by simi- 
larity of substance, organism and office of 
the kingdom of nature with the Kingdom 
of Spirit, so that spiritual things, mental 
and moral qualities are represented by and 
•signifjr natural things and natural crea- 
tures. Beasts represent the moral and 
social qualities, and birds the intellectual 
qualities of men. Men of cunning are rep- 
resented by the fox ; men of courage hy 
the lion ; treacherous men by the wolf ; 
stubborn men by the mule ; men of intelli- 
gence by the horse ; men of meekness by 
the ox, etc. Men of high intellectual 
daring and lofty imagination are represent- 
ed by the eagle ; of darkness and secrecy, 
by the owl, etc. Each of the animal spe- 
cies are, so to speak, fragments of the hu- 
man species, embodying some one or more 
human, moral or mental characteristic. 



133 

Correspondentiai Dreams. 

We now see how dreams are often corre-^ 
spondential, representing by natural ob- 
jects moral or spiritual things. Time was 
in the earlier ages of the world, before the 
great declension of the race, that men con- 
versed and wrote in pure correspondences, 
always perceiving the spirit in all natural 
forms and using those forms and their 
names to represent their spiritual qualities. 
Hence arose the representative character 
and style of the ancient Scriptures ; and 
hence, later and by perversion, originated 
the hieroglyphics of Egypt; and hence, 
also, much of our verbal imagery and 
similitude by which language is enriched 
and beautified with us is derived. 

This class of dreams are usually suffi- 
ciently removed from our ordinary avoca- 
cations and modes of thought to cause 
them to stand out sharply and prominently 
from our ordinary dreams. They are ex- 
ceptional, often startling and, if pure, 
always rational and connected, if inter- 



134 

preted by the rules of correspondence. 
They enter the mind from within, discon- 
nected from any influence from external 
causes. Their correspondential character 
depends upon the purity or the perfection 
of their internal derivation. Any disturb- 
ing influence from without destroys the 
purity and reliability of the correspond- 
ence, and makes their rational interpreta- 
tion impossible. These dreams are always 
supernatural in their origin ; that is to 
say, they do not come from the natural 
world by the simple operations of the mind, 
but are received from the ideas, conversa- 
tions or representations of attendant 
spirits or angels, and they are given for 
instruction in spiritual things. 

When ideas thus come to us in dreams 
from within, from the world of ideas or 
spiritual things, they come not as the words 
of any language but as things, animals and 
beings themselves. Thus an idea repre- 
senting innocence would take the form of 
a naked infant, a little child, a lamb; or 



135 

the young of any harmless animal : but 
the contrary idea would take the form of a 
wolf, a tiger or a bear, because these beasts 
are wild, savage and destructive, and de- 
stroy the others. The idea of the holy 
principle of Truth would take the form of 
a dove, or a flame of fire, or an illumina- 
tion as of the sun, or of a river of water 
or as seas ; because all these correspond to 
truth in its nature and various offices. 
Power would be represented by a rod or 
staff; or by a finger, hand, arm or shoul- 
der, according to degree ; or by a horn, 
etc., because these are natural instruments 
of power among men. So, likewise, do- 
minion or government would be repre- 
sented by a throne or a scepter, and con- 
quest or combat by a sword. 

To draw water from a well signifies to 
obtain knowledge ; because water repre- 
sents truth, and to draw it signifies to 
obtain : and as it is drawn in a bucket or 
containing vessel, is signified truth in a 
certain measure — thus a knowledge or 



136 

doctrine of truth. To draw it for others, 
signifies to instruct, also to impart the 
knowledge obtained. To draw it for cattle 
or cows, signifies to obtain truth or doc- 
trine to be applied to the life, or for the 
use of the natural affections, because cows 
signify natural goodness or affection, and 
that from their kindly and quiet disposi- 
tions. 

A Correspondential Dream. 
My friend before mentioned, related to 
me a dream of this kind that he had re- 
ceived. He appeared to be beside a large 
river or pond of water, on the bank of 
which was a pile of fishing rods, perhaps 
a hundred or more ; some very fine, long 
and straight, others shorter, and still others 
crooked and imperfect. They seemed to be 
in charge of a black man, an African, who 
upon application gave him a very short 
and slender one which my friend thought 
too small for use. Returning it, he was 
requested to select another to suit his own 
ideas, but they all now appeared small, 



137 

crooked and more unfit for use than the 
one he had at first received. That one had 
also disappeared and could not be found. 
On awakening, he thus interpreted the 
dream : 

To fish signifies to instruct in natural 
or scientific truths of morality or from the 
Scriptures, because fishes signify scientific, 
or organized, or special forms of truth, — 
truth concerning some special object. 
They have this signification because they 
are organized creatures living in water — 
which signifies truth in general ; thus they 
represent truth embodied in a certain form. 
Rods represent power or ability ; fishing- 
rods, the ability to instruct as above, — 
small rod, small ability, etc. A black man 
or negro signifies charity or good affec- 
tions, from his simple, childish, trusting 
disposition, and his tendency to derive en- 
joyment from all circumstances ; also the 
works of charity, from his being of a race 
of servants. His having charge of the 
rods, signifies that power is derived from 



138 

the will and its affections, and that the 
ability to instruct is obtained from the love 
of good and of doing good. Rejecting the 
small rod, signified that the dreamer con- 
sidered his efforts as instructor (he was a 
teacher of a Bible class in a Sunday school) 
of no effect because of his small ability, 
and that therefore he would resign his 
position; and his inability to find abetter 
rod, and finally the loss of the first, 
signified that a refusal to do small duties 
would insure a loss of all ability to do 
greater ones. 



139 




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Ten per cent, off to Ministers. 

These great works should be in the 
hands of ail who wish to possess the most 
advanced and rational ideas of Creation, 
History, Dreamland, &c. 

M. A. EMERY & SON, Publishers, 

CHICAGO, ILLS, 
g^~Send for Pamphlet, Circulars, &c, 
£3!pFor fuller description, see pp. 140, 141, 142, 



140 

Masterly Productions ! 
1. Arcana of Nature Revealed. 
11. Order of Creation (Chart is by 24.) Or, 
Orderly Creation of Man. 

By P. A. EMERY, M. A ., D D. 

This book and chart explains and illustrates the 
order of creation, based upon Mathematics, and 
Twelve Axioms of Creation; constructed upon 
strictly scientific principles. Showing the relation 
and natural position of the various kingdoms, and 
the orderly arrangements of the natural sciences, — 
illustrating the orderly ascent of creation, from its 
first inception to its crown of perfection in Man. 

11 Four elements in one firm hand, 

Gives form to liie and builds sea and land." 

The chart is such a profound and wonderful one 
that it must be seen to be understood and appreciated. 
Book nicely bound and chart chromatic, $3 00. 
M. A. Emery & Son, Publishers, Chicago, 111. 



Remarkable Work. 
Ill Landscapes of History. 
IV. Circle of Religion and Science (chart 18 by 
24). Or, History reduced to a Science. 
By P. A. EMERY, M. A , D. D. 
This book and chart explains and illustrates 
Religion and Science, their agency and operation 
in the Fall and Restoration of Man (Society). A 
scientific delineation of history, based on Mathe- 
matics, Twelve Axioms of History, and the laws of 
cycles or circular time, and approximating to the 
end of the first cycle of time ; or from 4004 B. C. 
to A. D. 3977. 
The chart is original, unique and beautiful. 
Book nicely bound and chart chromatic, $2 00. 
M. A. Emery & Son, Publisher, Chicago, 111. 



141. 

Two Wonderful Books. 

V. Rational Dream Book. 

YL Inner Life Night-Thoughts, Or Science 
of Dreams and their Meaning, 
by a new and Universal Lan- 
guage. 

By P. A. EMERY, M. A., D. D. 

A treatise based upon new laws of interpretation, 
rational, scientific and logical ; it deals in no con- 
jectures or fanciful interpretations of dreams, but 
philosophically and scientifically explains their ori- 
gin, their significance, and their use. A book de- 
signed to show how to read character by dreams, 
and for the improvement of same in all. 

fl^p" This curious book comes next to the Bible 
in teaching us what we are, and unvails sek'-decep- 
tion. It should be in the hands of every one — 
«aint and sinner, old and young. 

Beautifully Illustrated. 



Dreamland, mystic, weird, profound ! 
Nightly I walk thy 'nchanted ground! 
Nightly explore, with eye serene, 
Each beauteous and each .awful scene 4 
Of mocking phantoms now the sport, 
And now the Prospero of night : 
I wrest from dreams their dark import, 
And drag the lurking shades to light. 
Thousands receive in dreams what they 
Should know in perfect light by day. 



Nicely Bound in Two Volumes, $1 50« 

" One Volume, ,..$1.00. 

M. A. Emery & Son, Publishers, Chicago, 111. 



An Interesting Little Volume 
VII. Paddle your own Canoe, Or an Outline 
Sketch of P. A. Emery, M. A., D. D. 
By W. F. WOQDWORTH, M. D., L. L D. 

A neat little book, giving the struggles, trials and 
triumphs of Prof. Emery in educating himself, and 
illustrated with a fine Portrait, birth-place (log- 
cabin), and the Indiana Deaf and Dumb Institution. 
Also his Phrenological character by Prof. O. S. 
Prowler; and in the Appendix, an appeal to the 
\ ublic in behalf of Deaf-Mutes, their language &c. r 
prefaced with a beautiful engraving of their Alphabet. 

The work is designed to precede or accompany 
his other woiks. Book nicely bound, 75 cents. 

M. A. Emery & Son, Publishers, Chicago, I1L 

VIII A Beautiful Chromatic Chart, ( H x 20). 

By P. A. EMERY, M. A., D. D. 

Showing the Chronological Circle op 

the United States fkom 
1776 to 1876- 

This is one of the most artistic, useful and beau- 
tiful chromatic charts of the Centennial out. 

IN THE CENTRE is a splendid representation of 
the Past — "old style" and the Present — "new 
style, ' with TWO MAPS: one showing the 13 

Colonial States, population &c. in 1776, 

and the other the 38 States, population &c. in 
1876. 1 ne whole embellished with emblems of 
war, peace, White House, U. S. Capitol, Centennial 
building and splendid portraits of all the Presidents, 
with a beautiful grape vine around chronological 
circle: &c. &c. 

Just the Centennial Memento you want. 
Price, post paid, Fifty Cents. 
M. A. Emeuy & Son, Publishers,. Chicago, X1L 



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